The Writings of the Fathers Down to A.D. 325
ANTE-NICENE FATHERS
VOLUME 8.
The Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocrypha, Decretals, Memoirs of Edessa and Syriac Documents, Remains of the First Ages
Edited by
ALEXANDER ROBERTS, D.D., and JAMES DONALDSON, LL.D.
Revised and Chronologically Arranged, with Brief Prefaces and Occasional Notes by
A. CLEVELAND COXE, D.D.
T&T CLARK
EDINBURGH
__________________________________________________
WM. B. EERDMANS PUBLISHING COMPANY
GRAND RAPIDS, MICHIGAN
Fathers of the Third and Fourth Centuries:
The Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocrypha, Decretals, Memoirs of Edessa and Syriac Documents, Remains of the First Ages.
————————————
American Edition.
Chronologically Arranged, with Notes, Prefaces, and Elucidations,
by
A. Cleveland Coxe, D.D.
Τὰ ἀρχαῖα ἔθη κρατείτω.
—The Nicene Council.
Introductory Notice.
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This volume completes the American series, according to our agreement. But it will be found to afford much material over and above what was promised, and the editorial labour it has exacted has been much greater than might at first be suspected. The Bibliography with which the work is supplemented, and which is the original work of Dr. Riddle, has been necessarily thrown into the Index by the overgrowth of this volume in original matter.
The Apocryphal works of the Edinburgh collection have been here brought together, and “Fragments” have been sifted, and arranged on a plan strictly practical. To my valued collaborator Dr. Riddle I have committed a task which demanded a specialist of his eminent qualifications. He has had, almost exclusively, the task of editing the Pseudo-Clementina and the Apocryphal New Testament. To myself I assigned the Twelve Patriarchs and Excerpts, the Edessene Memoirs and other Syriac Fragments, the False Decretals, and the Remains of the First Ages. I have reserved this retrospect of historic truth and testimony to complete the volume. As in music the tune ends on the note with which it began, so, after the greater part of the volume had been surrendered to forgery and fiction (valuable, indeed, for purposes of comparison and reference, but otherwise unworthy of a place among primitive witnesses), I felt it refreshing to return to genuine writings and to authentic histories. The pages of Melito and others will restore something of the flavour of the Apostolic Fathers to our taste, and the student will not close his review of the Ante-Nicene Fathers with last impressions derived only from their fraudulent imitators and corrupters.
The editor-in-chief renews his grateful
acknowledgments to those who have aided him in his undertaking, with
whose honoured names the reader is already acquainted. Nor can he
omit an expression of thanks to the reverend brother The Rev. C. W. Hayes, M.A.,
of Westfield, N.Y. The Boston Press of Rand
Avery Company.
It is a cheering token, that, while the superficial
popular mind may even be disposed to regard John Fiske, The
Idea of God, Boston, 1886, pp. 73, 86.
It would be unmanly in the editor to speak of the difficulties and hindrances through which he has been forced to push on his work, while engaged in other and very sacred duties. The conditions which alone could justify the publishers in the venture were quite inconsistent with such an editorial performance as might satisfy his own ideas of what should be done with such materials. Four years instead of two, he felt, should be bestowed on such a work; and he thought that two years might suffice only in case a number of collaborators could be secured for simultaneous employment. When it was found that such a plan was impracticable, and that the idea must be abandoned if not undertaken and carried forward as it has been, then the writer most reluctantly assumed his great responsibility in the fear of God, and in dependence on His lovingkindness and tender mercy. Of the result, he can only say that “he has done what he could” in the circumstances. He is rewarded by the consciousness that at least he has enabled many an American divine and scholar to avail himself of the labours of the Edinburgh translators, and to feel what is due to them, when, but for this publication, he must have remained in ignorance of what their erudition has achieved and contributed to Christian learning in the English tongue.
And how sweet and invigorating has been his task, as page after page of these treasures of antiquity has passed under his hand and eye! With unfailing appetite he has risen before daylight to his work; and far into the night he has extended it, with ever fresh interest and delight. Obliged very often to read his proofs, or prepare his notes, at least in their first draught, while journeying by land or by water, he has generally found in such employments, not additional fatigue, but a real comfort and resource, a balance to other cares, and a sweet preparation and invigoration for other labours. Oh, how much he owes, under God, to these “guides, philosophers, and friends,”—these Fathers of old time,—and to “their Father and our Father, their God and our God”! What love is due from all who love Christ, for the words they have spoken, and the deeds they have done, to assure us that the Everlasting Word is He to whom alone we can go for the words of life eternal!
A. C. C.
The Testaments of the Twelve Patriarchs.
[Translated by the Rev. Robert Sinker, M.A., Trinity College, Cambridge.]
Introductory Notice
to
The Testaments of the Twelve Patriarchs.
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This very curious fragment
of antiquity deserves a few words in anticipation of the
translator’s valuable preface. Grabe’s
Spicilegium is there referred to; but it may be well also to
consult his citations, in elucidation, of Bull’s
Defensio Fidei Nicænæ, Vol. v. p. 176, ed.
1827. Credib., vol. ii. pp.
345–364. Vol. vi. p. 384.
Cave placed the composition of the
Testaments about a.d. 192, but concedes
a much earlier origin to the first portion of the work. Origen
quotes from it, and Tertullian is supposed to have borrowed from it one
of his expositions, as will be noted in its place. Lardner clears
it from charges of Ebionitism, The honour done to St.
Paul is enough to settle any suspicion of this sort. See vol. i. p. 270, note
2, this series. See The Christ
of Jewish History in Stanley Leathes’ Bampton
Lectures, p. 51, ed. New York, 1874; also Westcott, Introduction
to Study of the Gospels, 3d ed., London, Macmillans, 1867.
Note, on the Book of Henoch, pp. 69, 93–101; on the
Book of Jubilees p. 109. He puts this book into the first
century, later than Henoch, earlier than the Twelve
Patriarchs. Consult this work on the Alexandrian Fathers, on
inspiration of Scripture, etc.; and note the Jewish doctrine of the
Messiah, pp. 86, 143, 151, also the apocryphal traditions of words of
our Lord, p. 428.
He, then, who will read or study the following
waif of the olden time, as I have done, will not find it unprofitable
reading. It really supplies a key to some difficulties in the
Scripture narrative. It suggests what are at least plausible
counterparts of what is written. “To the pure all things
are pure;” and I see nothing that need defile in any of the
details which expose the sins, and magnify the penitence, of the
patriarchs. In fact, Lardner’s objection to one of the
sections in the beautiful narrative of Joseph strikes me as
extraordinary. It is the story of a heroic conflict with
temptation, the like of which was doubtless not uncommon in the days of
early Christians living among heathens; Vol. i. Elucid. II. p.
57, this series.
Regarded as a sort of Jewish surrender to Justin’s argument with Trypho, this book is interesting, and represents, no doubt, the convictions of thousands of Jewish converts of the first age. It is, in short, worthy of more attention than it has yet received.
The apocryphal work known as the Testaments of the Twelve Patriarchs professes to be, as its name implies, the utterances of the dying patriarchs, the sons of Jacob. In these they give some account of their lives, embodying particulars not found in the scriptural account, and build thereupon various moral precepts for the guidance of their descendants. The book partakes also of the nature of an Apocalypse: the patriarchs see in the future their children doing wickedly, stained with the sins of every nation; and thus they foretell the troubles impending on their race. Still at last God will put an end to their woe, and comfort is found in the promise of a Messiah
There can be little or no doubt that the author was a Jew, who, having been converted to Christianity, sought to win over his countrymen to the same faith, and thus employed the names of the patriarchs as a vehicle for conveying instruction to their descendants, as winning by this means for his teaching at any rate a prima facie welcome in the eyes of the Jewish people.
It does not seem hard to settle approximately the
limits of time within which the book was probably written. It
cannot be placed very late in the second century, seeing that it is
almost certainly quoted by Tertullian, Adv.
Marcionem, v. 1; Scorpiace, 13; cf. Benj.
11. Hom. in
Josuam, xv. 6; cf. Reub. 2, 3. Benj. 11.
On the other hand, important evidence as to the
posterior limit of the date of writing may be derived from the language
used with reference to the priesthood. Christ is both High Priest
and King, and His former office is higher than the latter, and to Him
the old priesthood must resign its rights. Now such language as
this would be almost meaningless after Hadrian’s destruction of
Jerusalem consequent on the revolt of Bar-Cochba (a.d. 135), after which all power of Judaism for acting
directly upon Christianity ceased; and, indeed, on the hypothesis of a
later date, we should doubtless find allusions to the revolt and its
suppression. On the above grounds, we infer that the writing of
the Testaments is to be placed in a period ranging from late in
the first century to the revolt of Bar-Cochba; closer than this it is
perhaps not safe to draw our limits. [Compare
Westcott, Introduction to Study of the Gospels, p. 132, ed.
Boston, 1862.]
The language in which the Testaments were
written was no doubt the Hellenistic Greek in which we now possess
them; presenting as they do none of the peculiar marks which
characterize a version. Whether there were a Hebrew work on which
the present was modelled—a supposition by no means improbable in
itself—we cannot tell, nor is it a matter of much
importance. The phenomena of the book itself may be cited in
support of this conclusion: for instance, the use of the
word διαθήκη in its
ordinary classical meaning of “testament,” not
“covenant” as in Hellenistic Greek, for which former
meaning there would be no strictly equivalent word in Hebrew; the
numerous instances of paronomasia, such as ἀθετεῖν,
νουθετεῖν, Benj. 4. Judah 23. Judah 23. Naph. 2. Naph. 3.
It seems doubtful how far we can attempt with safety to
determine accurately the religious standpoint of the writer beyond the
obvious fact of his Jewish origin, though some have attempted
To refer now briefly to the external history of
our document, we meet with nothing definite, after its citation by
Origen, for many centuries: there are possible allusions in
Jerome Adv. Vigilantium,
c. 6. Comm. in Genesin,
c. 38. vi. 16. [See vol.
vii. p. 457, this series.]
After this a blank ensues until the middle of the
thirteenth century, when it was brought to the knowledge of Western
Europe by Robert Grosseteste, Bishop of Lincoln, the earliest of the
great English reformers. [Of whom see
Lightfoot, Apostolic Fathers, Part II. vol. i. p. 77, ed.
London, 1885.] Historia
Anglorum, a.d. 1242, p. 801, ed.
London, 1571.
Again, after speaking of the death of
“Master John de Basingstokes, Archdeacon of Leicester,” a
man of very great learning in Latin and Greek, he proceeds: Op. cit.
a.d. 1252, p. 1112.
After this it would seem as though the same fate
still pursued our document, for the entire Greek text was not printed
until the eve of the eighteenth century, when it was published for the
first time by Grabe, whose edition has been several times
reprinted. Vide infra.
Four Greek mss. of the Testaments are known to exist:—
1. The ms. Ff. i. 24
in the University Library of Cambridge, to which it was given by
Archbishop Parker, whose autograph it bears on its first page. It
is a quarto on parchment, of 261 leaves (in which the Testaments
occupy ff. 203a–261b), double columns, 20 lines in
a column, handwriting of the tenth century. It is furnished with
accents and breathings, and a fairly full punctuation. There are
very strong grounds for believing that it was this ms. that Grosseteste’s [See, e.g., the
curious reading in Levi 18, καὶ
στησει, where the Latin
mss. are unanimous in giving stare
faciet; also the mistake of ᾽Ιακώβ for ᾽Ρουβήμ in
Issachar 1.
2. The ms. Barocci 133 in the Bodleian Library at Oxford, where it came with the rest of the Barocci collection from Venice, and was presented to the University by its Chancellor, the Earl of Pembroke. It is a quarto volume; and except a leaf or two of parchment, containing writing of an older period, consists of a number of treatises on paper, apparently by several different hands, in the writing of the latter part of the fourteenth century. The Testaments occupy ff. 179a–203b. The amount of difference between this ms. and the preceding is considerable, and is sufficient to show that it has had no direct communication with the latter. A large number of omissions occur in it, in some instances amounting to entire chapters. The variations of this ms. are given more or less fully in the various editions.
3. A ms. in the Vatican Library at Rome, not yet edited. It is said to be a small quarto on paper, written in a very distinct hand, though unfortunately some leaves are damaged. It bears a subscription with the date 1235. I owe my knowledge of this ms. to an article by Dr. Vorstman in the Godgeleerde Bijdragen for 1866, p. 953 sqq.
4. A ms. discovered
by Tischendorf in the island of Patmos, of which no details have yet
been published. See Tischendorf,
Aus dem heiligen Lande, p. 341.
The entire Greek text of the Testaments was
first printed by Grabe in his Spicilegium Patrum et
Hæreticorum, Oxford, 1698, professedly from the
Cambridge ms., but in reality from some very
inaccurate transcript of it, very possibly from one made by Abednego
Seller, also in the Cambridge University Library, Oo. vi. 92.
Grabe also gave a few of the variations of the Oxford ms. Fabricius, in his Codex Pseudepigraphus
Veteris Testamenti, Hamburgh, 1713.
The mss. of
Grosseteste’s Latin version are numerous, there being no less
than twelve in Cambridge alone and it has been frequently printed, both
with the editions of the Greek text and independently. e.g., 1483; Hagenau,
1532; Paris, 1549; and often.
Besides the Latin version, the Testaments
have also been translated into several European languages, in all cases
apparently from the Latin. The English translation made by Arthur
Golding was first printed by John Daye in Aldersgate in 1581, and has
since been frequently reproduced; the British Museum, which does not
possess all the editions, having no less than eleven. This English translation
having been made from the Latin, the printed editions of which swarm
with inaccuracies (Grosseteste’s Latin version itself being a
most exact translation), I have been able to make much less use of it
than I could have desired. It has, however, been compared
throughout.
The author of the French translation Monsieur Macé,
Chefecier, curé de Saint Opportune, Paris, 1713. e.g., Vienna, 1544;
Strasburgh, 1596; Hamburgh, 1637. mss. Harl., 1252.
For further information on the subject of the Testaments, reference may be made, in addition to works already mentioned, to the following:—Nitzsch, Commentatio Critica de Testamentis XII. Patriarcharum, libro V. T. Pseudepigrapho (Wittenberg, 1810); Ritschl, Die Entstehung der altkatholischen Kirche (Bonn, 1850; ed. 2, 1857), p. 171 sqq.; Vorstman, Disquisitio de Testamentorum XII. Patriarcharum origine et pretio (Rotterdam, 1857); Kayser in Reuss and Cunitz’s Beiträge zu den theol. Wissenschaften for 1851, pp. 107–140; Lücke,Einleitung in die Offenbarung des Joh., vol. i. p. 334 sqq., ed. 2.
R. S.
Trinity College, Cambridge.
February 21, 1871.
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I.—The Testament of Reuben Concerning Thoughts.
1. The copy of the
Testament of Reuben, what things he charged his sons before he died in
the hundred and twenty-fifth year of his life. When he was sick
two years after the death of Joseph, his sons and his sons’ sons
were gathered together to visit him. And he said to them, My
children, I am dying, and go the way of my fathers. And when he
saw there Judah and Gad and Asher, his brethren, he said to them, Raise
me up, my brethren, that I may tell to my brethren and to my children
what things I have hidden in my heart, for from henceforth my strength
faileth me. And he arose and kissed them, and said,
weeping: Hear, my brethren, give ear to Reuben your father, what
things I command you. And, behold, I call to witness against you
this day the God of heaven, that ye walk not in the ignorance of youth
and fornication wherein I ran greedily, and I defiled the bed of Jacob
my father. For I tell you that He smote me with a sore plague in
my loins for seven months; and had not Jacob our father prayed for me
to the Lord, surely the Lord would have destroyed me. For I was
thirty years old when I did this evil in the sight of the Lord, and for
seven months I was sick even unto death; and I repented for seven years
in the set purpose of my soul before the Lord. Wine and strong
drink I drank not, and flesh entered not into my mouth, and I tasted
not pleasant food, There seems a
reminiscence here of the words of
2. And now hear me, my children, what things
I saw in my repentance concerning the seven spirits of error.
Seven spirits are given against man from Beliar, and they are chief of
the works of youth; and seven spirits are given to him at his creation,
that in them should be done every work of man. For this use of
πνεύματα
as applied to the senses, we may cite Plutarch (De placitis
philosophorum, iv. 21), who, speaking with reference to the Stoic
philosophy, says, ἡ
μὲν
ὅρασις ἐστὶ
πνεῦμα
διατεινον
ἀπὸ τοῦ
ἡγεμονικοῦ
μέχρις
ὀφθαλμῶν.
3. Besides all these, there is an eighth (8)
spirit of sleep, with which is created entrancement of man’s
nature, and the image of death. With these spirits are mingled
the spirits of error. The first (1), the spirit of fornication,
dwelleth in the nature and in the senses; the second (2) spirit of
insatiateness in the belly; the third (3) spirit of fighting in the
liver and the gall. The fourth (4) is the spirit of fawning and
trickery, that through over-officiousness a man may be fair in
seeming. The fifth (5) is the spirit of arrogance, that a man may
be stirred up and become high-minded. The sixth (6) is the spirit
of lying, in perdition and in jealousy to feign words, and to
conceal This clause is only found
in Cd. Oxon.; it seems demanded by the following ἀπό
And now, children, love the truth, and it shall
preserve you. I counsel you, hear ye Reuben your father.
Pay no heed to the sight of a woman, nor yet associate privately with a
female under the authority of a husband, nor meddle with affairs of
womankind. For had I not seen Bilhah bathing in a covered place,
I had not fallen into this great iniquity. Cf. being reproduced, as often, by
γ. [This section is
censured by Lardner as unsuitable to dying admonitions. He
forgets Oriental simplicity.]
4. Pay no heed, therefore, to the beauty of women, and muse not upon their doings; but walk in singleness of heart in the fear of the Lord, and be labouring in works, and roaming in study and among your flocks, until the Lord give to you a wife whom He will, that ye suffer not as I did. Until my father’s death I had not boldness to look stedfastly into the face of Jacob, or to speak to any of my brethren, because of my reproach; and even until now my conscience afflicteth me by reason of my sin. And my father comforted me; for he prayed for me unto the Lord, that the anger of the Lord might pass away from me, even as the Lord showed me. From henceforth, then, I was protected, and I sinned not. Therefore, my children, observe all things whatsoever I command you, and ye shall not sin. For fornication is the destruction of the soul, separating it from God, and bringing it near to idols, because it deceiveth the mind and understanding, and bringeth down young men into hell before their time. For many hath fornication destroyed; because, though a man be old or noble, it maketh him a reproach and a laughing-stock with Beliar and the sons of men. For in that Joseph kept himself from every woman, and purged his thoughts from all fornication, he found favour before the Lord and men. For the Egyptian woman did many things unto him, and called for magicians, and offered him love potions, and the purpose of his soul admitted no evil desire. Therefore the God of my fathers delivered him from every visible and hidden death. For if fornication overcome not the mind, neither shall Beliar overcome you.
5. Hurtful are women, my children; because, since they have no power or strength over the man, they act subtilly through outward guise how they may draw him to themselves; and whom they cannot overcome by strength, him they overcome by craft. For moreover the angel of God told me concerning them, and taught me that women are overcome by the spirit of fornication more than men, and they devise in their heart against men; and by means of their adornment they deceive first their minds, and instil the poison by the glance of their eye, and then they take them captive by their doings, for a woman cannot overcome a man by force.
Therefore flee fornication, my children, and
command your wives and your daughters that they adorn not their heads
and their faces; because every woman who acteth deceitfully in these
things hath been reserved to everlasting punishment. For thus
they allured the Watchers This name,
occurring once again in the Testaments (Naph. 3), is one
frequently found applied to the angels as the custodians of the world
and of men. Thus, in the Chaldee of Daniel ( [
6. Beware, therefore, of fornication; and if
you wish to be pure in your mind, guard your senses against every
woman. And command them likewise not to company with men, that
they also be pure in their mind. For constant meetings, even
though the ungodly deed be not wrought, are to them an irremediable
disease, and to us an everlasting reproach of Beliar; for fornication
hath neither understanding nor godliness in itself, and all jealousy
dwelleth in the desire thereof. Therefore ye will be jealous
against the sons of Levi, and will seek to be exalted over them; but ye
shall not be able, for God will work their avenging, and ye shall die
by an evil death. For to Levi the Lord gave the sovereignty, and
to Judah, [See Lardner on
this root idea of our author, vol. ii. p. 353; but he is wrong as to
Levi and Mary. Also Joseph, sec. 19, note 2,
infra.] The reading of Cd.
Oxon., μετ᾽
αὐτόν, is doubtless to be
preferred.
7. And Reuben died after that he had given
command to his sons; and they placed him in a coffin until they bore
him up from Egypt, and buried him in Hebron in the double i.e.,
Machpelah, which in Hebrew means double, and is so rendered by
the LXX., e.g.,
II.—The Testament of Simeon Concerning Envy.
1. The copy of the words of Simeon, what things he spake to his sons before he died, in the hundred and twentieth year of his life, in the year in which Joseph died. For they came to visit him when he was sick, and he strengthened himself and sat up and kissed them, and said to them:—
2. Hear, O my children, hear Simeon your
father, what things I have in my heart. I was born of Jacob my
father, his second son; and my mother Leah called me Simeon, because
the Lord heard her prayer. That Simeon was
prominent in the hostility to Joseph, is perhaps implied by his
detention in Egypt as a surety for the return of the others; and Jewish
tradition generally accords with this view. Cf. the Targum of the
Pseudo-Jonathan on [
3. And now, children, take heed of the spirit of deceit and of envy. For envy ruleth over the whole mind of a man, and suffereth him neither to eat, nor to drink, nor to do any good thing: it ever suggesteth to him to destroy him that he envieth; and he that is envied ever flourisheth, but he that envieth fades away. Two years of days I afflicted my soul with fasting in the fear of the Lord, and I learnt that deliverance from envy cometh by the fear of God. If a man flee to the Lord, the evil spirit runneth away from him, and his mind becometh easy. And henceforward he sympathizeth with him whom he envied, and condemneth not those who love him, and so ceaseth from his envy.
4. And my father asked concerning me, because he
saw that I was sad; and I said, I am pained in my liver. For I
mourned more than they all, because I was guilty of the selling of
Joseph. And when we went down into Egypt, and he bound me as a
spy, I knew that I was suffering justly, and I grieved not. Now
Joseph was a good man, and had the Spirit of God within him:
compassionate and pitiful, he bore not malice against me; nay, he loved
me even as the rest of his brothers. Take heed, therefore, my
children, of all jealousy and envy, and walk in singleness of soul and
with good heart, keeping in mind the brother of your father, that God
may give to you also grace and glory, and blessing upon your heads,
even as ye saw in him. All his days he reproached us not
concerning this thing, but loved us as his own soul, and beyond his own
sons; and he glorified us, and gave riches, and cattle, and fruits
freely to us all. Do ye then also, my beloved children, love each
one his brother with a good heart, and remove
5. Therefore was Joseph fair in appearance,
and goodly to look upon, because there dwelt not in him any wickedness;
for in trouble of the spirit the face declareth it. And now, my
children, make your hearts good before the Lord, and your ways straight
before men, and ye shall find grace before God and men. And take
heed not to commit fornication, for fornication is mother of all evils,
separating from God, and bringing near to Beliar. For I have seen
it inscribed in the writing of Enoch [See
Speaker’s Com., N.T., vol. iv. p. 387, ed.
Scribners.] The Cam.
ms. seems wrongly to omit the negative
here. The reference is doubtless to
6. Behold, I have foretold you all things,
that I may be clear from the sin of your souls. Now, if ye remove
from you your envy, and all your stiffneckedness, as a rose shall my
bones flourish in Israel, and as a lily my flesh in Jacob, and my odour
shall be as the odour of Libanus; and as cedars shall holy ones be
multiplied from me for ever, and their branches shall stretch afar
off. Then shall perish the seed of Canaan, and a remnant shall
not be to Amalek, and all the Cappadocians The reference seems to be
to the Philistines. Cf. [For modern views of
these, see Encyc. Brit., s.v.
“Hittites.”] [Two of the many passages
that leave no room for Lardner’s imaginary
“Unitarianism” in this author.] The construction here is
awkward of the participles after ὅτι: possibly a clause may have dropped
out after ᾽Αδάμ.
7. And now, my children, obey Levi, and in
Judah shall ye be redeemed: [See p. 10, note
5, supra.] John the Baptist.
His greatness is declared by Christ Himself.] [Two of the many passages
that leave no room for Lardner’s imaginary
“Unitarianism” in this author.]
8. And Simeon made an end of commanding his sons, and slept with his fathers, being an hundred and twenty years old. And they laid him in a coffin of incorruptible wood, to take up his bones to Hebron. And they carried them up in a war of the Egyptians secretly: for the bones of Joseph the Egyptians guarded in the treasure-house of the palace; for the sorcerers told them that at the departure of the bones of Joseph there should be throughout the whole of Egypt darkness and gloom, and an exceeding great plague to the Egyptians, so that even with a lamp a man should not recognise his brother.
9. And the sons of Simeon bewailed their father according to the law of mourning, and they were in Egypt until the day of their departure from Egypt by the hand of Moses.
III.—The Testament of Levi Concerning the Priesthood and Arrogance.
1. The copy of the words of Levi, what things he appointed to his sons, according to all that they should do, and what things should befall them until the day of judgment. He was in sound health when he called them to him, for it had been shown to him that he should die. And when they were gathered together he said to them:—
2. I Levi was conceived in Haran and born there,
and after that I came with my father to [ See below, c. 6. Cf.
3. Hear, then, concerning the seven For the Jewish
idea of seven heavens, cf. Clement of Alexandra, Strom., iv. 7;
and Wetstein’s note on
4. Now, therefore, know that the Lord will
execute judgment upon the sons of men; because when the rocks are
rent, [ [Hades, rather.] [ἐπὶ
τῳ πάθει τοῦ
῾Υψισοῦ. Compare
Tatian, vol. ii. p. 71, this series.]
5. And the angel opened to me the gates of
heaven, and I saw the holy temple, and the Most High upon a throne of
glory. And He said to me, Levi, I have given thee the blessings
of the priesthood until that I shall come and sojourn in the midst of
Israel. Then the angel brought me to the earth, and gave me a
shield and a sword, and said, Work vengeance on Shechem because of
Dinah, and I will be with thee, because the Lord hath sent me.
And I destroyed at that time the sons of Hamor, as it is written in the
heavenly tablets. This document,
the idea of which is that of a book containing what is fore-ordained in
heaven as to the course of the future, is one often appealed to in
Apocalyptic literature, when some oracular declaration of weighty
import is needed. Thus, in the Book of Enoch, the angel Uriel
tells Enoch that the tablets contain all wisdom, the dying Enoch tells
his children that the tablets are the source of all understanding, etc.
(see, e.g., cc. 81. 1; 93. 2; 106. 19, ed. Dillmann). In the Book
of Jubilees, again, it is said that inscribed on the tablets are, e.g.,
the punishment of the angels who sinned with mortal women, the plan of
the division of weeks, the name of Abraham as the friend of God, etc.
(cc. 5, 6, 19). See also Test. Asher, 2, 7,
infra. [
ἀσπίς. The Latin version gives
the other meaning to ἀσπίς here, of asp or viper.
The epithet χαλκῆν, however, renders
“shield” much more probable, as there seems nothing in the
context pointing to the “brazen serpent.” A quotation from
7. And I said to my father, Be not angry, sir, because by thee will the Lord bring to nought the Canaanites, and will give their land to thee, and to thy seed after thee. For from this day forward shall Shechem be called a city of them that are without understanding; for as a man mocketh at a fool, so did we mock them, because they wrought folly in Israel to defile our sister. And we took our sister from thence, and departed, and came to Bethel.
8. And there I saw a thing again even as the
former, after we had passed seventy days. And I saw seven men in
white raiment saying to me, Arise, put on the robe of the priesthood,
and the crown of righteousness, and the breastplate of understanding,
and the garment of truth, and the diadem of faith, and the tiara of
miracle, and the ephod of prophecy. With the whole of this
passage we may compare the description of the vestments of Aaron.
See especially On the possible
reference here to the elements of the Eucharist, see Grabe’s
note, Spicilegium, in loc. Nitzsch (p. 19, n. 37)
explains this division into three ἀρχαί, as referring to the three
orders of the Christian priesthood. This, however, seems
improbable. Cf. Kayser, p. 119; Vorstman, p. 41. It is far
more probable that the reference is to Moses, Aaron, and Christ.
Thus with πιστεύσας
we may compare [ Or, if we follow the
reading of Cd. Oxon., “Prophet of the Most High.”
9. And after two days I and Judah went up to
Isaac after Or rather, with Cd.
Oxon., “with our father.” We constantly
find Peter, in the Clementine Homilies and Recognitions,
combining with the Agapæ the practice of bathing. Cf., e.g.,
Recog., iv. 3, v. 36. Cf. Hom., xiv. 1.
[
10. Now, therefore, observe whatsoever I
command you, children; for whatsoever things I have heard from my
fathers I have made known to you. I am clear from all your
ungodliness and transgression which ye will do in the end of the ages
against the Saviour of the world, acting ungodly, deceiving Israel, and
raising up against it great evils from the Lord. [Annas and
Caiaphas. This document is
frequently quoted in the Testaments: cf. Sim. 5;
Levi 14, 16; Judah 18; Dan 5; Naph. 4;
Benj. 9. Most of these citations, however, are not to be
found in the work as it has come down to us. We must therefore
either assume the reference to some other books of Enoch not now
extant, or rather perhaps that they are general appeals to the spirit
of the book, regarded as a great fount of prophecy.
11. Therefore, when I took a wife I was twenty-eight years old, and her name was Melcha. And she conceived and bare a son, and she called his name Gersham, for we were sojourners in our land: for Gersham is interpreted sojourning. And I saw concerning him that he would not be in the first rank. And Kohath was born in my thirty-fifth year, towards the east. And I saw in a vision that he was standing on high in the midst of all the congregation. Therefore I called his name Kohath, which meaneth, beginning of majesty and instruction. And thirdly, she bare to me Merari, in the fortieth year of my life; and since his mother bare him with difficulty, she called him Merari, which meaneth my bitterness, because he also died. And Jochebed was born in my sixty-fourth year, in Egypt, for I was renowned then in the midst of my brethren.
12. And Gersham took a wife, and she bare to him Lomni and Semei. And the sons of Kohath, Ambram, Isaar, Chebro, and Ozel. And the sons of Merari, Mooli and Homusi. And in my ninety-fourth year Ambram took Jochebed my daughter to him to wife, for they were born in one day, he and my daughter. Eight years old was I when I went into the land of Canaan, and eighteen years when I slew Shechem, and at nineteen years I became priest, and at twenty-eight years I took a wife, and at forty years I went into Egypt. And behold, ye are my children, my children even of a third generation. In my hundred and eighteenth year Joseph died.
13. And now, my children, I command you that
ye fear our Lord with your whole heart, and walk in simplicity
according to all His Read αὐτοῦ with Cd.
Oxon.
14. And now, my children, I have learnt from
the writing of Enoch that at the last ye will deal ungodly, laying your
hands upon the Lord in all malice; and your brethren shall be ashamed
because of you, and to all the Gentiles shall it become a
mocking. For our father Israel shall be pure from the ungodliness
of the chief priests who shall lay their hands upon the Saviour of the
world. Pure is the heaven above the earth, and ye are the lights
of the heaven as the sun and the moon. What shall all the
Gentiles do if ye be darkened in ungodliness? So shall ye bring a
curse upon our race for whom came the light of the world, which was
given among you for the lighting up of every man. [ The word πλεονξία, like
the English “excess,” has not unfrequently special
reference to sins of sensuality. Cf.
15. Therefore the temple which the Lord shall choose shall be desolate in uncleanness, and ye shall be captives throughout all nations, and ye shall be an abomination among them, and ye shall receive reproach and everlasting shame from the righteous judgment of God; and all who see you shall flee from you. And were it not for Abraham, Isaac, and Jacob our fathers, not one from my seed should be left upon the earth.
16. And now I have learnt in the book of
Enoch that for seventy weeks will ye go astray, and will profane the
priesthood, and pollute the sacrifices, and corrupt the law, and set at
nought the words of the prophets. In perverseness ye will
persecute righteous men, and hate the godly; the words of the faithful
will ye abhor, and the man who reneweth the law in the power of the
Most High will ye call a deceiver; Cf. [ [
17. And because ye have heard concerning the seventy weeks, hear also concerning the priesthood; for in each jubilee there shall be a priesthood. In the first jubilee, the first who is anointed into the priesthood shall be great, and shall speak to God as to a Father; and his priesthood shall be filled with the fear of the Lord, and in the day of his gladness shall he arise for the salvation of the world. In the second jubilee, he that is anointed shall be conceived in the sorrow of beloved ones; and his priesthood shall be honoured, and shall be glorified among all. And the third priest shall be held fast in sorrow; and the fourth shall be in grief, because unrighteousness shall be laid upon him exceedingly, and all Israel shall hate each one his neighbour. The fifth shall be held fast in darkness, likewise also the sixth and the seventh. And in the seventh there shall be such pollution as I am not able to express, before the Lord and men, for they shall know it who do these things. Therefore shall they be in captivity and for a prey, and their land and their substance shall be destroyed. And in the fifth week they shall return into their desolate country, and shall renew the house of the Lord. And in the seventh week shall come the priests, worshippers of idols, contentious, lovers of money, proud, lawless, lascivious, abusers of children and beasts.
18. And after their punishment shall have
come from the Lord, then will the Lord raise up to the priesthood a new
Priest, to whom all the words of the Lord shall be revealed; and He
shall execute a judgment of truth upon the earth, [ [ An additional clause
occurs here in Cd. Oxon., which generally has a tendency to omit; the
copyist of Cd. Cam. having possibly looked on to the same initial words
in the next clause: “And in His priesthood shall the
Gentiles be multiplied in knowledge on the earth and shall be
enlightened through the grace of the Lord; but Israel shall be minished
in ignorance, and be darkened in sorrow.” The reading of Cd. Oxon.
here, ἀποστήσει,
is to be preferred to Cd. Cam., στήσει.
Grosseteste’s Latin version, in all probability made from the
latter, has stare faciet. [See p. 7, note 1,
supra.] [ [
19. And now, my children, ye have heard all; choose therefore for yourselves either the darkness or the light, either the law of the Lord or the works of Beliar. And we answered our father, saying, Before the Lord will we walk according to His law. And our father said, The Lord is witness, and His angels are witnesses, and I am witness, and ye are witnesses, concerning the word of your mouth. And we said, We are witnesses. And thus Levi ceased giving charge to his sons; and he stretched out his feet, and was gathered to his fathers, after he had lived a hundred and thirty-seven years. And they laid him in a coffin, and afterwards they buried him in Hebron, by the side of Abraham, and Isaac, and Jacob.
IV.—The Testament of Judah Concerning Fortitude, and Love of Money, and Fornication.
1. The copy of the
words of Judah, what things he spake to his sons before he died.
They gathered themselves together, and came to him, and he said to
them: I was the fourth son born to my father, and my mother
called me Judah, saying, I give thanks to the Lord, because He hath
given to me even a fourth son.
2. And the Lord showed me favour in all my works both in the field and at home. When I saw that I could run with the hind, then I caught it, and prepared meat for my father. I seized upon the roes in the chase, and all that was in the plains I outran. A wild mare I outran, and I caught it and tamed it; and I slew a lion, and plucked a kid out of its mouth. I took a bear by its paw, and rolled it over a cliff; and if any beast turned upon me, I rent it like a dog. I encountered the wild boar, and overtaking it in the chase, I tore it. A leopard in Hebron leaped upon the dog, and I caught it by the tail, and flung it from me, and it was dashed to pieces in the coasts of Gaza. A wild ox feeding in the field I seized by the horns; and whirling it round and stunning it, I cast it from me, and slew it.
3. And when the two kings of the Canaanites
came in warlike array against our flocks, and much people with them, I
by myself rushed upon King Sur and seized him; and I beat him upon the
legs, and dragged him down, and so I slew him. And the other
king, Taphue, In c. 5 we find this
name, with a slight variety of spelling, as that of a place over which
this king may have ruled. It is doubtless equivalent to the
Hebrew Tappuah, a name of several cities mentioned in the Old
Testament. See
4. And in the south there befell us a greater war than that in Shechem; and I joined in battle array with my brethren, and pursued a thousand men, and slew of them two hundred men and four kings. And I went up against them upon the wall, and two other kings I slew; and so we freed Hebron, and took all the captives of the kings.
5. On the next day we departed to
Areta, Cd. Oxon. reads
ἑτέραν; but cf. Aresa,
Jubilees, 34.
6. And when I was at the waters of
Chuzeba, Cf. c. 12; also Chezib
( Cf. Selo,
Jubilees, l.c. Cf.
7. And the next day it was told us that the
cities Cd. Oxon. reads
Γαᾶς
πόλις
βασιλέων. Cf.
The Timnah of the
Old Testament, which name is, however, borne by several places.
Most probably it is the Timnah near Bethshemesh, on the north frontier
of Judah, in the neighbourhood, that is, of many of the other
localities mentioned in the Testaments. This may be the
same as the Timnathah on the Danite frontier ( Cf. Robel,
Jubilees, l.c.
8. Moreover, I had much cattle, and I had
for the chief of my herdsmen Iran Cf.
9. Eighteen years we abode at peace, our
father and we, with his brother Esau, and his sons with us, after that
we came from Mesopotamia, from Laban. And when eighteen years
were fulfilled, in the fortieth year of my life, Esau, the brother of
my father, came upon us with much people and strong; and he fell by the
bow of Jacob, and was taken up dead in Mount Seir: even as he
went above Iramna Cd. Oxon. ἐν
᾽Ανονιράμ,
probably per incuriam scribæ, for ἐπάνω
᾽Ιράμ
10. After these things, my son Er took to
wife Tamar, from Mesopotamia, a daughter of Aram. This seems to arise
from the wish to disconnect Israel as far as possible from non-Shemite
associations. Cf. the Targum of Onkelos on διέφθειρε
δὲ τὸ σπέρμα
ἐπὶ τὴν
γὴν
11. And I knew that the race of Canaan was wicked,
but the thoughts of youth blinded my heart. And when I saw her
pouring out wine,
12. And after these things, while Tamar was
a widow, she heard after two years that I was going up to shear my
sheep; then she decked herself in bridal array, and sat over against
the city by the gate. For it is a law of the Amorites, that she
who is about to marry sit in fornication seven days by the
gate. [Herod.
i., cap. 199; [To this section
Lardner objects. But compare
13. And now, my children, in what things so ever I command you hearken to your father, and keep all my sayings to perform the ordinances of the Lord, and to obey the command of the Lord God. And walk not after your lusts, nor in the thoughts of your imaginations in the haughtiness of your heart; and glory not in the works of the strength of youth, for this also is evil in the eyes of the Lord. For since I also gloried that in wars the face of no woman of goodly form ever deceived me, and upbraided Reuben my brother concerning Bilhah, the wife of my father, the spirits of jealousy and of fornication arrayed themselves within me, until I fell before Bathshua the Canaanite, and Tamar who was espoused to my sons. And I said to my father-in-law, I will counsel with my father, and so will I take thy daughter. And he showed me a boundless store of gold in his daughter’s behalf, for he was a king. And he decked her with gold and pearls, and caused her to pour out wine for us at the feast in womanly beauty. And the wine led my eyes astray, and pleasure blinded my heart; and I loved her, and I fell, and transgressed the commandment of the Lord and the commandment of my fathers, and I took her to wife. And the Lord rewarded me according to the thought of my heart, insomuch that I had no joy in her children.
14. And now, my children, be not drunk with wine; for wine turneth the mind away from the truth, and kindleth in it the passion of lust, and leadeth the eyes into error. For the spirit of fornication hath wine as a minister to give pleasures to the mind; for these two take away the power from a man. For if a man drink wine to drunkenness, he disturbeth his mind with filthy thoughts to fornication, and exciteth his body to carnal union; and if the cause of the desire be present, he worketh the sin, and is not ashamed. Such is wine, my children; for he who is drunken reverenceth no man. For, lo, it made me also to err, so that I was not ashamed of the multitude in the city, because before the eyes of all I turned aside unto Tamar, and I worked a great sin, and I uncovered the covering of the shame of my sons. After that I drank wine I reverenced not the commandment of God, and I took a woman of Canaan to wife. Wherefore, my children, he who drinketh wine needeth discretion; and herein is discretion in drinking wine, that a man should drink as long as he keepeth decency; but if he go beyond this bound, the spirit of deceit attacketh his mind and worketh his will; and it maketh the drunkard to talk filthily, and to transgress and not to be ashamed, but even to exult in his dishonour, accounting himself to do well.
15. He that committeth fornication,
and Cd. Oxon. here reads the
additional clause ζημιούμενος
οὐκ
αἰσθάνεται
καὶ ἄδοξον
οὐκ
αἰσχύνεται.
Κἂν γάρ τις
βασιλεύσῃ,
πορνεύων—perhaps
omitted from Cd. Cant. through the homœoteleuton. Cd. Oxon. omits the
negative. The βασίλεια will
then be that from which the man falls by his sin.
Cd. Oxon. reads
τί δὲ
λέγω; μηδ᾽ ὅλως
πίνετε, which seems much more
suitable to the context.
17. I charge you, therefore, my children,
not to love money, nor to gaze upon the beauty of women; because for
the sake of money and beauty I was led astray to Bathshua the
Canaanite. For I know that because of these two things shall ye
who are my race fall into wickedness; for even wise men among my sons
shall they mar, and shall cause the kingdom of Judah to be diminished,
which the Lord gave me because of my obedience to my father. [
18. For I have read also in the books of Enoch the righteous what evils ye shall do in the last days. Take heed, therefore, my children, of fornication and the love of money; hearken to Judah your father, for these things do withdraw you from the law of God, and blind the understanding of the soul, and teach arrogance, and suffer not a man to have compassion upon his neighbour: they rob his soul of all goodness, and bind him in toils and troubles, and take away his sleep and devour his flesh, and hinder the sacrifices of God; and he remembereth not blessing, and he hearkeneth not to a prophet when he speaketh, and is vexed at the word of godliness. For one who serveth two passions contrary to the commandments of God cannot obey God, because they have blinded his soul, and he walketh in the day-time as in the night.
19. My children, the love of money leadeth
to idols; because, when led astray through money, men make mention of
those who are no gods, and it causeth him who hath it to fall into
madness. For the sake of money I lost my children, and but for
the repentance of my flesh, and the humbling of my soul, and the
prayers of Jacob my father, I should have died childless. But the
God of my fathers, who is pitiful and merciful, pardoned me, because I
did it in ignorance. [ [See cap. 13, p.
19, supra.]
20. Cd. Oxon. omits the
whole of this chapter.
21. And now, my children, love Levi, that ye may abide, and exalt not yourselves against him, lest ye be utterly destroyed. For to me the Lord gave the kingdom, and to him the priesthood, and He set the kingdom beneath the priesthood. To me He gave the things upon the earth; to him the things in the heavens. As the heaven is higher than the earth, so is the priesthood of God higher than the kingdom upon the earth. For the Lord chose him above thee, to draw near to Him, and to eat of His table and first-fruits, even the choice things of the sons of Israel, and thou shalt be to them as a sea. For as, on the sea, just and unjust are tossed about, some taken into captivity while others are enriched, so also shall every race of men be in thee, some are in jeopardy and taken captive, and others shall grow rich by means of plunder. For they who rule will be as great sea-monsters, swallowing up men like fishes: free sons and daughters do they enslave; houses, lands, flocks, money, will they plunder; and with the flesh of many will they wrongfully feed the ravens and the cranes; and they will go on further in evil, advancing on still in covetousness. And there shall be false prophets like tempests, and they shall persecute all righteous men.
22. And the Lord shall bring upon them divisions
one against another, and there shall be continual wars in Israel; and
among men of other race shall my kingdom be brought to an end, until
the salvation of Israel shall come, until the appearing of the God of
righteousness, that [
23. Now I have much grief, my children,
because of your lewdness, and witchcrafts, and idolatries, which ye
will work against the kingdom, following them that have familiar
spirits; ye The reading of Cd.
Oxon. is doubtless to be preferred, which joins κλῄδοσι και
δαίμοσι
πλάνης to what precedes [
24. And after these things shall a Star
arise to you from Jacob in peace, and a Man shall rise from my seed,
like the Sun of righteousness, walking with the sons of men [ Cd. Oxon. omits from
here to end of c. 25.
25. And after these things shall Abraham and
Isaac and Jacob arise unto life, and I and my brethren will be chiefs,
even your sceptre in Israel: Levi first, I the second, Joseph
third, Benjamin fourth, Simeon fifth, Issachar sixth, and so all in
order. And the Lord blessed Levi; the Angel of the Presence, me;
the powers of glory, [ [
26. Observe, therefore, my children, all the
law of the Lord, for there is hope for all them who follow His way
aright. And he said to them: I die before your eyes this
day, a hundred and nineteen years old. Let no one bury me in
costly apparel, nor tear open my bowels, i.e., for the purpose
of embalmment.
V.—The Testament of Issachar Concerning Simplicity.
1. The record of the
words of Issachar. He called his sons, and said to them:
Hearken, my children, to Issachar your father; give ear to my words, ye
who are beloved of the Lord. I was the fifth son born to Jacob,
even the hire of the mandrakes. See The Cam.
ms. reads ᾽Ιακώβ by an obvious error. Sachar.
2. Then appeared to Jacob an angel of the
Lord, saying, Two children shall Rachel bear; for she hath refused
company with her husband, and hath chosen continency. And had not
Leah my mother given up the two apples for the sake of his company, she
would have borne eight sons; and for this thing she bare six, and
Rachel two: because on account of the mandrakes the Lord visited
her. For He knew that for the sake of children she wished to
company with Jacob, and not for lust of pleasure. [
3. When, therefore, I grew up, my children, I walked in uprightness of heart, and I became a husbandman for my parents and my brethren, and I brought in fruits from the field according to their season; and my father blessed me, for he saw that I walked in simplicity. And I was not a busybody in my doings, nor malicious and slanderous against my neighbour. I never spoke against any one, nor did I censure the life of any man, but walked in the simplicity of my eyes. Therefore when I was thirty years old I took to myself a wife, for my labour wore away my strength, and I never thought upon pleasure with women; but through my labour my sleep sufficed me, and my father always rejoiced in my simplicity. For on whatever I laboured I offered first to the Lord, by the hands of the priests, of all my produce and all first-fruits; then to my father, and then took for myself. And the Lord increased twofold His benefits in my hands; and Jacob also knew that God aided my simplicity, for on every poor man and every one in distress I bestowed the good things of the earth in simplicity of heart.
4. And now hearken to me, my children, and walk in simplicity of heart, for I have seen in it all that is well-pleasing to the Lord. The simple coveteth not gold, defraudeth not his neighbour, longeth not after manifold dainties, delighteth not in varied apparel, doth not picture to himself to live a long life, but only waiteth for the will of God, and the spirits of error have no power against him. For he cannot allow within his mind a thought of female beauty, that he should not pollute his mind in corruption. No envy can enter into his thoughts, no jealousy melteth away his soul, nor doth he brood over gain with insatiate desire; for he walketh in uprightness of life, and beholdeth all things in simplicity, not admitting in his eyes malice from the error of the world, lest he should see the perversion of any of the commandments of the Lord.
5. Keep therefore the law of God, my children, and get simplicity, and walk in guilelessness, not prying over-curiously into the commands of God and the business of your neighbour; but love the Lord and your neighbour, have compassion on the poor and weak. Bow down your back unto husbandry, and labour in tillage of the ground in all manner of husbandry, offering gifts unto the Lord with thanksgiving; for with the first-fruits of the earth did the Lord bless me, even as He blessed all the saints from Abel even until now. For no other portion is given to thee than of the fatness of the earth, whose fruits are raised by toil; for our father Jacob blessed me with blessings of the earth and of first-fruits. And Levi and Judah were glorified by the Lord among the sons of Jacob; for the Lord made choice of them, and to the one He gave the priesthood, to the other the kingdom. Them therefore obey, and walk in the simplicity of your father; for unto Gad hath it been given to destroy the temptations that are coming upon Israel.
6. I know, my children, that in the last times your sons will forsake simplicity, and will cleave unto avarice, and leaving guilelessness will draw near to malice, and forsaking the commandments of the Lord will cleave unto Beliar, and leaving husbandry will follow after their wicked devices, and shall be dispersed among the Gentiles, and shall serve their enemies. And do you therefore command these things to your children, that if they sin they may the more quickly return to the Lord; for He is merciful, and will deliver them even to bring them back into their land.
7. I am a hundred and twenty-two years old, and I
know not against myself a sin unto death. Except my wife, I have
not known any woman. I never committed fornication in the
haughtiness of my eyes; I drank not wine, to be led astray thereby; I
coveted not any desirable thing that
And he commanded them that they should carry him
up to Hebron, and bury him there in the cave with his fathers.
And he stretched out his feet and died, the fifth son of Jacob, in a
good old age; and with every limb sound, and with strength unabated, he
slept the eternal sleep. [See
Dan, note 12, p. 26, infra. “Eternal”
="long.”]
VI.—The Testament of Zebulun Concerning Compassion and Mercy.
1. The record of
Zebulun, which he enjoined his children in the hundred The Ox.
ms. reads 150, and refers the event to two
years after Joseph’s death. The text of the Cam.
ms. gives an impossible result here, as it
would make Zebulun twenty-eight years younger than Joseph, who died at
the age of 110. According to the Ox. ms.,
Reuben (cf. c. 1) and Zebulun would die in the same year, the former at
125, the latter 150. A comparison of Test. Reub., c. 1
shows the most probable solution to be to give the numerals,
ριδ', β'. The derivation of
Zebulun seems to be from זבל, a collateral form of זבר, to
give. Hence Leah plays on the double meaning of the former verb,
2. For Simeon and Gad came against Joseph to kill him. And Joseph fell upon his face, and said unto them, Pity me, my brethren, have compassion upon the bowels of Jacob our father: lay not upon me your hands to shed innocent blood, for I have not sinned against you; yea, if I have sinned, with chastening chastise me, but lay not upon me your hand, for the sake of Jacob our father. And as he spoke these words, I pitied him and began to weep, and my heart melted within me, and all the substance of my bowels was loosened within my soul. And Joseph also wept, and I too wept with him; and my heart throbbed fast, and the joints of my body trembled, and I was not able to stand. And when he saw me weeping with him, and them coming against him to slay him, he fled behind me, beseeching them. And Reuben rose and said, My brethren, let us not slay him, but let us cast him into one of these dry pits which our fathers digged and found no water. For for this cause the Lord forbade that water should rise up in them, in order that Joseph might be preserved; and the Lord appointed it so, until they sold him to the Ishmaelites.
3. For in the price of Joseph, my children,
I had no share; but Simeon and Gad and six other of our brethren took
the price of Joseph, and bought sandals Cf. the Targum Ps.
Jon. on [
4. After these things they brought forth food; for
I through two days and two nights tasted nothing, through pity for
Joseph. And Judah ate not with them, but watched the pit; for he
feared lest Simeon and Gad should run back and slay him. And when
they saw that I also ate not, Cam.
ms. διὰ
τραγλοκολπητῶν
; Ox. ms. διὰ
τρωγλοδυτῶν.
5. And now, my children, I bid you to keep the commands of the Lord, and to show mercy upon your neighbour, and to have compassion towards all, not towards men only, but also towards beasts. For for this thing’s sake the Lord blessed me; and when all my brethren were sick I escaped without sickness, for the Lord knoweth the purposes of each. Have therefore compassion in your hearts, my children, because even as a man doeth to his neighbour, even so also will the Lord do to him. For the sons of my brethren were sickening, were dying on account of Joseph, because they showed not mercy in their hearts; but my sons were preserved without sickness, as ye know. And when I was in Canaan, by the sea-coast, I caught spoil of fish for Jacob my father; and when many were choked in the sea, I abode unhurt.
6. I was the first who made a boat to sail upon the sea, for the Lord gave me understanding and wisdom therein; and I let down a rudder behind it, and I stretched a sail on an upright mast in the midst; and sailing therein along the shores, I caught fish for the house of my father until we went into Egypt; and through compassion, I gave of my fish to every stranger. And if any man were a stranger, or sick, or aged, I boiled the fish and dressed them well, and offered them to all men as every man had need, bringing them together and having compassion upon them. Wherefore also the Lord granted me to take much fish: for he that imparteth unto his neighbour, receiveth manifold more from the Lord. For five years I caught fish, and gave thereof to every man whom I saw, and brought sufficient for all the house of my father. In the summer I caught fish, and in the winter I kept sheep with my brethren.
7. Now I will declare unto you what I did, I
saw a man in distress and nakedness in wintertime, and had compassion
upon him, and stole away [“Finis
non determinat probitatem actus.”]
8. Have therefore yourselves also, my children, compassion towards every man with mercy, that the Lord also may have compassion upon you, and have mercy upon you; because also in the last days God sendeth His compassion on the earth, and wheresoever He findeth bowels of mercy, He dwelleth in him. For how much compassion a man hath upon his neighbours, so much also hath the Lord upon him. For when we went down into Egypt, Joseph bore no malice against us, and when he saw me he was filled with compassion. And looking towards him, do ye also, my children, approve yourselves without malice, and love one another; and reckon not each one the evil of his brother, for this breaketh unity, and divideth all kindred, and troubleth the soul: for he who beareth malice hath not bowels of mercy.
9. Mark the waters, that they flow together, and
sweep along stones, trees, sand; but if they are divided into many
streams, the earth sucketh them up, and they become of no
account. So also shall ye be if ye be divided. Divide not
yourselves into two heads, for everything which the Lord made hath but
one head; He gave two shoulders, hands, feet, but all the members are
subject unto the one head. I have learnt by the writing of my
fathers, that in the last days ye will depart from the Lord, and be
divided in Israel, and ye will follow two kings, and will work every
abomination, and every idol will ye worship, and your enemies shall
lead you captive, and ye shall dwell among the nations with all
infirmities and tribulations and anguish of soul. And after these
things ye will remember the Lord, and will repent, and He will lead you
back; for He is The Ox.
ms. reads: “And ye shall return
from your land, and ye shall see the Lord in Jerusalem for His
name’s sake.” [ [Another of those
unequivocal passages which refute Lardner’s charge of
“Unitarianism” in this book.]
10. And now, my children, grieve not that I
am dying, nor be troubled in that I am passing away from you. For
I shall arise once more in the midst of you, as a ruler in the midst of
his sons; and I will rejoice in the midst of my tribe, as many as have
kept the law of the Lord, and the commandments of Zebulun their
father. [
VII.—The Testament of Dan Concerning Anger and Lying.
1. The record of the
words of Dan, which he spake to his sons in his last days. In the
hundred and twenty-fifth year of his life he called together his
family, and said: Hearken to my words, ye sons of Dan; give heed
to the words of the mouth of your father. I have proved in my
heart, and in my whole life, that truth with just dealing is good and
well-pleasing to God, and that lying and anger are evil, because they
teach man all wickedness. I confess this day to you, my children,
that in my heart I rejoiced concerning the death of Joseph, a true and
good man; and I rejoiced at the selling of Joseph, because his father
loved him more than us. For the spirit of jealousy and of
vainglory said to me, Thou also art his son. And one of the
spirits of Beliar wrought with me, saying, Take this sword, and with it
slay Joseph; so shall thy father love thee when he is slain. This
is the spirit of anger that counselled me, that even as a leopard
devoureth a kid, so should I devour Joseph. But the God of Jacob
our father gave him not over into my hands that I should find him
alone, nor suffered me to work this iniquity, that two tribes should be
destroyed in Israel. [The tribes of
Ephraim and Manasseh.]
2. And now, my children, I am dying, and I tell you of a truth, that unless ye keep yourselves from the spirit of lying and of anger, and love truth and long-suffering, ye shall perish. There is blindness in anger, my children, and no wrathful man regardeth any person with truth: for though it be a father or a mother, he behaveth towards them as enemies; though it be a brother, he knoweth him not; though it be a prophet of the Lord, he disobeyeth him; though a righteous man, he regardeth him not; a friend he doth not acknowledge. For the spirit of anger encompasseth him with the nets of deceit, and blindeth his natural eyes, and through lying darkeneth his mind, and giveth him a sight of his own making. And wherewith encompasseth he his eyes? In hatred of heart; and he giveth him a heart of his own against his brother unto envy.
3. My children, mischievous is anger, for it becometh as a soul to the soul itself; and the body of the angry man it maketh its own, and over his soul it getteth the mastery, and it bestoweth upon the body its own power, that it may work all iniquity; and whenever the soul doeth aught, it justifieth what has been done, since it seeth not. Therefore he who is wrathful, if he be a mighty man, hath a treble might in his anger; one by the might and aid of his servants, and a second by his wrath, whereby he persuadeth and overcometh in injustice: and having a third of the nature of his own body, and of his own self working the evil. And though the wrathful man be weak, yet hath he a might twofold of that which is by nature; for wrath ever aideth such in mischief. This spirit goeth always with lying at the right hand of Satan, that his works may be wrought with cruelty and lying.
4. Understand ye therefore the might of wrath,
that it is vain. For it first of all stingeth him in word:
then by deeds it strengtheneth The reading of the
Ox. ms., μῂ
κινεῖσθε is to be
taken. Cam. ms. εις
εἰδέαν; Ox. ms. εἰς
ἀηδίαν. Read κακόν
5. Observe, therefore, my children, the
commandments of the Lord, and keep His law; and depart from wrath, and
hate lying, that the Lord may dwell among you, and Beliar may flee from
you. Speak truth each one with his neighbour, so shall ye not
fall into lust and confusion; but ye shall be in peace, having the God
of peace, so The Ox.
ms. omits from here to τοῖς
ἔθνεσι
Σωτήρ in c. 6. ᾽Εκπορεύοντες
may be an error for ἐκπορνεύοντες
, which Grabe wrongly gives as the reading of the Cam. ms. [The root idea,
p. 18, notes 5, 6, supra.] [ [Here is the Chiliasm
of Barnabas, vol. i. p. 146.] [That is, not with
the glory of His throne above.]
6. And now, my children, fear the Lord, and
take heed unto yourselves of Satan and his spirits; and draw near unto
God, and to the Angel Cf. Dorner,
Doctrine of the Person of Christ, Introd., p, 15, Eng.
transl. [
7. And when he had said these things he
kissed them, and slept the long sleep. See Zebulun
10, p. 25, supra.]
1. The record of the
testament of Naphtali, what things he ordained at the time of his death
in the hundred and thirty-second year of his life. When his sons
were gathered together in the seventh month, the fourth day of the
month, he, being yet in good health, made them a feast and good
cheer. And after he was awake in the morning, he said to them, I
am dying; and they believed him not. And he blessed the Lord; and
affirmed that after yesterday’s feast he should die. He
began then to say to his sons: Hear, my children; ye sons of
Naphtali, hear the words of your father. I was born from Bilhah;
and because Rachel dealt craftily, and gave Bilhah in place of herself
to Jacob, and she bore me upon Rachel’s lap, therefore was I
called Naphtali.
2. And since I was swift on my feet like a
deer, my father Jacob appointed me for all errands and messages, and as
a deer [ The Greek text
here is obviously corrupt, and doubtless one or two words are
wanting. The reading of the Cam. ms.
is, οὐκ
ἔστιν εἰπεῖν
ὅτι ἐν τῷ ἑνὶ
τοῖς
προσώποις ἢ
τῶν
ὁμοίων. In the Ox.
ms. the passage is wanting. It seems very doubtful
what is meant by κάλαμος
here. I have thought it best, therefore, to leave the
matter open. The Ox. ms.
punctuates στομάχου
κάλ.
3. Be ye not therefore eager to corrupt your
doings through excess, or with empty words to deceive your souls;
because if ye keep silence in purity of heart, ye shall be able to hold
fast the will of God, and to cast away the will of the devil. Sun
and moon and stars change not their order; so also ye shall not change
the law of God in the disorderliness of your doings. Nations went
astray, and forsook the Lord, and changed their order, and followed
stones and stocks, following after spirits of error. But ye shall
not be so, my children, recognising in the firmament, in the earth, and
in the sea, and in all created things, the Lord who made them all, that
ye become not as Sodom, which changed the order of its nature, in like
manner also the Watchers Cf.
Reuben 5 [note 3, p. 10 supra].
4. These things I say, my children, for I have
read in the holy writing of Enoch that ye yourselves also will depart
from the Lord, walking according to all wickedness of the Gentiles, and
5. For in the fortieth year of my life, I saw in a vision that the sun and the moon were standing still on the Mount of Olives, at the east of Jerusalem. And behold Isaac, the father of my father, saith to us, Run and lay hold of them, each one according to his strength; and he that seizeth them, his shall be the sun and the moon. And we all of us ran together, and Levi laid hold of the sun, and Judah outstripped the others and seized the moon, and they were both of them lifted up with them. And when Levi became as a sun, a certain young man gave to him twelve branches of palm; and Judah was bright as the moon, and under his feet were twelve rays. And Levi and Judah ran, and laid hold each of the other. And, lo, a bull upon the earth, having two great horns, and an eagle’s wings upon his back; and we wished to seize him, but could not. For Joseph outstripped us, and took him, and ascended up with him on high. And I saw, for I was there, and behold a holy writing appeared to us saying: Assyrians, Medes, Persians, Elamites, Gelachæans, Chaldeans, Syrians, shall possess in captivity the twelve tribes of Israel.
6. And again, after seven months, I saw our father Jacob standing by the sea of Jamnia, and we his sons were with him. And, behold, there came a ship sailing by, full of dried flesh, without sailors or pilot: and there was written upon the ship, Jacob. And our father saith to us, Let us embark on our ship. And when we had gone on board, there arose a vehement storm, and a tempest of mighty wind; and our father, who was holding the helm, flew away from us. And we, being tost with the tempest, were borne along over the sea; and the ship was filled with water and beaten about with a mighty wave, so that it was well-nigh broken in pieces. And Joseph fled away upon a little boat, and we all were divided upon twelve boards, and Levi and Judah were together. We therefore all were scattered even unto afar off. Then Levi, girt about with sackcloth, prayed for us all unto the Lord. And when the storm ceased, immediately the ship reached the land, as though in peace. And, lo, Jacob our father came, and we rejoiced with one accord.
7. These two dreams I told to my father; and he said to me, These things must be fulfilled in their season, after that Israel hath endured many things. Then my father saith unto me, I believe that Joseph liveth, for I see always that the Lord numbereth him with you. And he said, weeping, Thou livest, Joseph, my child, and I behold thee not, and thou seest not Jacob that begat thee. And he caused us also to weep at these words of his, and I burned in my heart to declare that he had been sold, but I feared my brethren.
8. Behold, my children, I have shown unto
you the last times, that all shall come to pass in Israel. Do ye
also therefore charge your children that they be united to Levi and to
Judah. For through Judah shall salvation arise unto Israel, and
in Him shall Jacob be blessed. For through his tribe shall God be
seen dwelling among men on the earth, to save the race of Israel, and
He shall gather together the righteous from the Gentiles. If ye
work that which is good, my children, both men and angels will bless
you; and God will be glorified through you among the Gentiles, and the
devil will flee from you, and the wild beasts will fear you, and the
angels will cleave to you. For as if a man rear up a child well,
he hath a kindly remembrance thereof; so also for a good work there is
a good remembrance with God. But him who doeth not that which is
good, men and angels shall curse and God will be dishonoured among the
heathen through him, and the devil maketh him his own as his peculiar
instrument, and every wild beast shall master him, and the Lord will
hate him. For the commandments of the law are twofold, and
through prudence must they be fulfilled. For there is a season
for a man to embrace his wife, and a season to abstain
therefrom [
9. And when he had charged them with many such words, he exhorted them that they should remove his bones to Hebron, and should bury him with his fathers. And when he had eaten and drunken with a merry heart, he covered his face and died. And his sons did according to all things whatsoever Naphtali their father had charged them.
1. The record of the
testament of Gad, what things he spake unto his sons, in the hundred
and twenty-seventh year of his life, saying: I was the seventh
son born to Jacob, and I was valiant in keeping the flocks. I
guarded at night the flock; and whenever the lion came, or wolf, or
leopard, or bear, or any wild beast against the fold, I pursued it, and
with my hand seizing its foot, and whirling it round, I stunned it, and
hurled it over two furlongs, and so killed it. Now Joseph was
feeding the flock with us for about thirty days, and being tender, he
fell sick by reason of the heat. And he returned to Hebron to his
father, who made him lie down near him, because he loved him. And
Joseph told our father that the sons of Zilpah and Bilhah were slaying
the best of the beasts, Cf. Targum Ps. Jon. of
2. I confess now my sin, my children, that
oftentimes I wished to kill him, because I hated him to the death, and
there were in no wise in me bowels of mercy towards him.
Moreover, I hated him yet more because of his dreams; and I would have
devoured him out of the land of the living, even as a calf devoureth
the grass from the earth. Therefore I and Judah sold him to the
Ishmaelites for thirty The narrative of Genesis
(
3. And now, my children, hearken to the words of truth to work righteousness, and all the law of the Most High, and not go astray through the spirit of hatred, for it is evil in all the doings of men. Whatsoever a man doeth, that doth the hater abhor: though he worketh the law of the Lord, he praiseth him not; though he feareth the Lord, and taketh pleasure in that which is righteous, he loveth him not: he dispraiseth the truth, he envieth him that ordereth his way aright, he delighteth in evil-speaking, he loveth arrogance, for hatred hath blinded his soul; even as I also looked on Joseph.
4. Take heed therefore, my children, of
hatred; for it worketh iniquity against the Lord Himself: for it
will not hear the words of His commandments concerning the loving of
one’s neighbour, and it sinneth against God. For if a
brother stumble, immediately it wisheth to proclaim it to all men, and
is urgent that he should be judged for it, and be punished and
slain. And if it be a servant, it accuseth him to his master, and
with all affliction it deviseth against him, if it be possible to slay
him. For hatred worketh in envy, and it ever sickeneth with envy
against them that prosper in well-doing, when it seeth or heareth
thereof. For as love would even restore to life the dead, and
would call back them that are condemned to die, so hatred would slay
the living, and those that have offended in a small matter it would not
suffer to live. For the spirit of hatred worketh together with
Satan through hastiness For this unusual use of
ὀλιγοψυχία,
cf. [This passage is cited
by Lardner as conspicuously fine.]
5. Hatred is evil, because it continually abideth
with lying, speaking against the truth; and it maketh small things to
be great, and giveth heed to darkness as to light, and calleth the
sweet bitter, and teacheth slander, and war, and violence, and every
excess of evil; and it filleth the heart with devilish poison.
And these things I say to you from experience, my children, that ye may
flee hatred, and cleave to the love of the Lord. Righteousness
casteth out hatred, humility destroyeth hatred. For he that is
just and humble is ashamed to do wrong, being reproved not of another,
but of his own heart, because the Lord vieweth his intent: he
speaketh not against any man, because the fear of the Most High
overcometh hatred. For, fearing lest he should offend the Lord,
he will not do any wrong to any man, no, not even in thought.
These things I learnt at last, after that I had repented concerning
Joseph. For true repentance after a godly sort destroyeth
unbelief, and driveth away the darkness, and enlighteneth the eyes, and
giveth knowledge to the soul, and guideth the mind to salvation; and
those things which it hath not learnt from man, it knoweth through
repentance. For God [
6. And now, my children, love ye each one
his brother, and put away hatred from your hearts, loving one another
in deed, and in word, and in thought of the soul. For in the
presence of our father I spake peaceably with Joseph; and when I had
gone out, the spirit of hatred darkened my mind, and moved my soul to
slay him. The Ox.
ms. omits from here to the last clause of c.
7. For δολωφωνῆσαι
, the reading of the Cam. ms. here, Grabe
conjectured δολοφονήσει.
Probably δολοφωνήσει
is to be preferred.
7. If a man prospereth more than you, be not grieved, but pray also for him, that he may have perfect prosperity. For perchance it is expedient for you thus; and if he be further exalted, be not envious, remembering that all flesh shall die: and offer praise to God, who giveth things good and profitable to all men. Seek out the judgments of the Lord, and so shall thy mind rest and be at peace. And though a man become rich by evil means, even as Esau the brother of my father, be not jealous; but wait for the end of the Lord. For either He taketh His benefits away from the wicked, or leaveth them still to the repentant, or to the unrepentant reserveth punishment for ever. For the poor man who is free from envy, giving thanks to the Lord in all things, is rich among all men, because he hath not evil jealousy of men. Put away, therefore, hatred from your souls, and love one another with uprightness of heart.
8. And do ye also tell these things to your
children, that they honour Judah and Levi, for from them shall the Lord
raise up a Saviour to Israel. [The Virgin was the
daughter of Judah, but had kinship with Levi.
X.—The Testament of Asher Concerning Two Faces of Vice and Virtue.
1. The record of the
testament of Asher, what things he spake to his sons in the hundred and
twentieth year of his life. While he was still in health, he said
to them: Hearken, ye children of Asher, to your father, and I
will declare to you all that is right in the sight of God. Two
ways [See the
Duæ Viæ, vol. vii., p. 377, this series.]
2. There is then, he saith, a soul which
speaketh the good for the sake of the evil, and the end of the doing
leadeth to mischief. [This section is
commended by Dr. Lardner.] Cf. Cf. Levi
5. [P. 13, note 8 supra.]
3. Do not ye therefore, my children, wear two faces like unto them, of goodness and of wickedness; but cleave unto goodness only, for in goodness doth God rest, and men desire it. From wickedness flee away, destroying the devil by your good works; for they that are double-faced serve not God, but their own lusts, so that they may please Beliar and men like unto themselves.
4. For good men, even they that are single
of face, though they be thought by them that are double-faced to err,
are just before God. For many in killing the wicked do two works,
an evil by a good; but the whole is good, because he hath uprooted and
destroyed that which is evil. One man hateth him that showeth
mercy, and doeth wrong to the adulterer and the thief: this, too,
is double-faced, but the whole work is good, because he followeth the
Lord’s example, in that he receiveth not that which seemeth good
with that which is really bad. [
5. Ye see therefore, my children, how that
there are two in all things, one against the other, and the one is
hidden by the other. The Ox.
ms. adds, ἐν
τῇ εὐφροσύνῃ
ἡ μέθη, ἐν τῷ
γέλωτι τὸ
πένθος, ἐν τῷ
γάμῳ ἡ
ἀκρασία.
[
6. Take heed therefore ye also, my children, to the commandments of the Lord, following the truth with singleness of face, for they that are double-faced receive twofold punishment. Hate the spirits of error, which strive against men. Keep the law of the Lord, and give not heed unto evil as unto good; but look unto the thing that is good indeed, and keep it in all commandments of the Lord, having your conversation unto Him, and resting in Him: for the ends at which men aim do show their righteousness, and know the angels of the Lord from the angels of Satan. For if the soul depart troubled, it is tormented by the evil spirit which also it served in lusts and evil works; but if quietly and with joy it hath known the angel of peace, it shall comfort him in life.
7. Become not, my children, as Sodom, which knew
not the angels of the Lord, and perished for ever. For I know
that ye will sin, and ye shall be delivered into the hands of your
enemies, and your land shall be made desolate, and ye shall be
scattered unto the four corners of the earth. And ye shall be set
at nought in the Dispersion as useless water, until the Most High shall
visit the earth; and He shall come as man, with men eating and
drinking, and in peace breaking the head of the dragon through
water. He shall save Israel and all nations, God speaking in the
person of man. Therefore tell ye these things to your children,
that they disobey Him not. For I have read in the Heavenly
Tablets that in very deed ye will disobey Him, and act ungodly against
Him, not giving heed to the law of God, but to the commandments of
men. Therefore shall ye be scattered as Gad and as Dan my
brethren, who shall know not their own lands, tribe, and tongue.
But the Lord will gather you together in faith through [The Hebrew triad,
father, son, and proceeding.]
8. And when he had said these things unto them, he charged them, saying: Bury me in Hebron. And he fell into a peaceful sleep, and died; and after this his sons did as he had charged them, and they carried him up and buried him with his fathers.
XI.—The Testament of Joseph Concerning Sobriety.
1. The record of the testament of Joseph. When he was about to die he called his sons and his brethren together, and said to them: My children and brethren, hearken to Joseph the beloved of Israel; give ear, my sons, unto your father. I have seen in my life envy and death, and I wandered not in the truth of the Lord. These my brethren hated me, and the Lord loved me: they wished to slay me, and the God of my fathers guarded me: they let me down into a pit, and the Most High brought me up again: I was sold for a slave, and the Lord made me free: I was taken into captivity, and His strong hand succoured me: I was kept in hunger, and the Lord Himself nourished me: I was alone, and God comforted me: I was sick, and the Most High visited me: I was in prison, and the Saviour showed favour unto me; in bonds, and He released me; amid slanders, and He pleaded my cause; amid bitter words of the Egyptians, and He rescued me; amid envy and guile, and He exalted me.
2. And thus Potiphar The Greek spelling
here is Φωτιμάρ, in the
later chapters Πετεφρίς
(Πεντεφρῆς,
Cd. Oxon.). The former is more like the Hebrew, the latter really
the LXX. spelling, Πετεφρῆς.
We may perhaps see herein a trace of a double authorship in the
Test. Joseph. Cf.
3. How often did the Egyptian threaten me
with death! How often did she give me over to punishment, and
then call me back, and threaten me when I would not company with
her! And she said to me, Thou shalt be lord of me, and all that
is mine, if thou wilt give thyself unto me, and thou shalt be as our
master. Therefore I remembered the words of the fathers of my
father Jacob, and I entered into my chamber [ [
4. How often has she fawned upon me with words as
a holy man, with guile in her talk, praising my chastity before her
husband, while desiring to destroy me when we were alone. She
lauded me openly as chaste, and in secret she said unto me, Fear not my
husband; for he is persuaded concerning thy chastity, so that even
should one tell him concerning us he would in no wise believe.
For all these things I lay upon the ground in sackcloth, and I besought
God that the Lord would deliver me from the Egyptian. And when
she prevailed nothing, she came again to me under the plea of
instruction, that she might know the word of the Lord. And she
said unto me, If thou willest that I should leave my idols, be
persuaded by me, and I will persuade my husband to depart from his
idols, and we will walk in the law of thy Lord. And I said unto
5. And again at another time she said unto me, If thou wilt not commit adultery, I will kill my husband, and so will I lawfully take thee to be my husband. I therefore, when I heard this, rent my garment, and said, Woman, reverence the Lord, and do not this evil deed, lest thou be utterly destroyed; for I will declare thy ungodly thought unto all men. She therefore, being afraid, besought that I would declare to no one her wickedness. And she departed, soothing me with gifts, and sending to me every delight of the sons of men.
6. And she sendeth to me food sprinkled with enchantments. And when the eunuch who brought it came, I looked up and beheld a terrible man giving me with the dish a sword, and I perceived that her scheme was for the deception of my soul. And when he had gone out I wept, nor did I taste that or any other of her food. So then after one day she came to me and observed the food, and said unto me, What is this, that thou hast not eaten of the food? And I said unto her, It is because thou filledst it with death; and how saidst thou, I come not near to idols but to the Lord alone? Now therefore know that the God of my father hath revealed unto me by an angel thy wickedness, and I have kept it to convict thee, if haply thou mayest see it and repent. But that thou mayest learn that the wickedness of the ungodly hath no power over them that reverence God in chastity, I took it and ate it before her, saying, The God of my fathers and the Angel of Abraham shall be with me. And she fell upon her face at my feet, and wept; and I raised her up and admonished her, and she promised to do this iniquity no more.
7. But because her heart was set upon me to commit lewdness, she sighed, and her countenance fell. And when her husband saw her, he said unto her, Why is thy countenance fallen? And she said, I have a pain at my heart, and the groanings of my spirit do oppress me; and so he comforted her who was not sick. Then she rushed in to me while her husband was yet without, and said unto me, I will hang myself, or cast myself into a well or over a cliff, if thou wilt not consent unto me. And when I saw the spirit of Beliar was troubling her, I prayed unto the Lord, and said unto her, Why art thou troubled and disturbed, blinded in sins? Remember that if thou killest thyself, Sethon, the concubine of thy husband, thy rival, will beat thy children, and will destroy thy memorial from off the earth. And she said unto me, Lo then thou lovest me; this alone is sufficient for me, that thou carest for my life and my children: I have expectation that I shall enjoy my desire. And she knew not that because of my God I spake thus, and not because of her. For if a man hath fallen before the passion of a wicked desire, then by that hath he become enslaved, even as also was she. And if he hear any good thing with regard to the passion whereby he is vanquished, he receiveth it unto his wicked desire.
8. I declare unto you, my children, that it
was about the sixth hour when she departed from me; and I knelt before
the Lord all that day, and continued all the night; and about dawn I
rose up weeping, and praying for a release from the Egyptian. At
last, then, she laid hold of my garments, forcibly dragging me to have
connection with her. When, therefore, I saw that in her madness
she was forcibly holding my garments, I fled away naked. And she
falsely accused me to her husband, and the Egyptian cast me into the
prison in his house; and on the morrow, having scourged me, the
Egyptian This
repetition of a clause seems like the slip of a copyist. The Ox.
ms. reads, εἰς τὴν
εἱρκτὴν τοῦ
Φαραώ
9. How often hath she sent unto me, saying,
Consent to fulfil my desire, and I will release thee from thy bonds,
and I will free time from the darkness! And not even in thoughts
did I incline unto her. For God loveth him who in a den of
darkness fasteth with chastity, rather than him who in secret chambers
liveth delicately without restraint. And whosoever liveth in
chastity, and desireth also glory, and if the Most High knoweth that it
is expedient for him, He bestoweth this also upon him, even as upon
me. How often, though she were sick, did she come down to me at
unlooked-for times, and listened to my voice as I prayed! And
when I heard her groanings I held my peace. For when I was in her
house she was wont to bare her arms, and breasts, and legs, that I
might fall before her; for she was very beautiful, splendidly adorned
for my deception. And the Lord guarded me from her
devices. [To this section
Lardner takes exception, as unbecoming to the gravity of Joseph.]
10. Ye see therefore, my children, how great
things patience worketh, and prayer with fasting. And if ye
therefore follow after sobriety and purity in patience and humility of
heart, the Lord will dwell among you, because He loveth sobriety.
11. Do ye also, therefore, have the fear of God in your works, and honour your brethren. For every one who worketh the law of the Lord shall be loved by Him. And when I came to the Indocolpitæ with the Ishmaelites, they asked me, and I said that I was a slave from their house, that I might not put my brethren to shame. And the eldest of them said unto me, Thou art not a slave, for even thy appearance doth make it manifest concerning thee. And he threatened me even unto death. But I said that I was their slave. Now when we came into Egypt, they strove concerning me, which of them should buy me and take me. Therefore it seemed good to all that I should remain in Egypt with a merchant of their trade, until they should return bringing merchandise. And the Lord gave me favour in the eyes of the merchant, and he entrusted unto me his house. And the Lord blessed him by my means, and increased him in silver and gold, and I was with him three months and five days.
12. About that time the Memphian wife of Potiphar passed by with great pomp, and cast her eyes upon me, because her eunuchs told her concerning me. And she told her husband concerning the merchant, that he had become rich by means of a young Hebrew, saying, And they say that men have indeed stolen him out of the land of Canaan. Now therefore execute judgment with him, and take away the youth to be thy steward; so shall the God of the Hebrews bless thee, for grace from heaven is upon him.
13. And Potiphar was persuaded by her words, and commanded the merchant to be brought, and said unto him, What is this that I hear, that thou stealest souls out of the land of the Hebrews, and sellest them for slaves? The merchant therefore fell upon his face, and besought him, saying, I beseech thee, my lord, I know not what thou sayest. And he said, Whence then is thy Hebrew servant? And he said, The Ishmaelites entrusted him to me until they should return. And he believed him not, but commanded him to be stripped and beaten. And when he persisted, Potiphar said, Let the youth be brought. And when I was brought in, I did obeisance to the chief of the eunuchs—for he was third in rank with Pharaoh, being chief of all the eunuchs, and having wives and children and concubines. And he took me apart from him, and said unto me, Art thou a slave or free? And I said, A slave. And he said unto me, Whose slave art thou? And I said unto him, The Ishmaelites’. And again he said unto me, How becamest thou their slave? And I said, They bought me out of the land of Canaan. And he believed me not, and said, Thou liest: and he commanded me to be stripped and beaten.
14. Now the Memphian woman was looking through a window while I was being beaten, and she sent unto her husband, saying, Thy judgment is unjust; for thou dost even punish a free man who hath been stolen, as though he were a transgressor. And when I gave no other answer though I was beaten, he commanded that we should be kept in guard, until, said he, the owners of the boy shall come. And his wife said unto him, Wherefore dost thou detain in captivity this noble child, who ought rather to be set at liberty, and wait upon thee? For she wished to see me in desire of sin, and I was ignorant concerning all these things. Then said he to his wife, It is not the custom of the Egyptians to take away that which belongeth to others before proof is given. This he said concerning the merchant, and concerning me, that I must be imprisoned.
15. Now, after four and twenty days came the Ishmaelites; and having heard that Jacob my father was mourning because of me, they said unto me, How is it that thou saidst that thou wert a slave? and lo, we have learnt that thou art the son of a mighty man in the land of Canaan, and thy father grieveth for thee in sackcloth. And again I would have wept, but I restrained myself, that I should not put my brethren to shame. And I said, I know not, I am a slave. Then they take counsel to sell me, that I should not be found in their hands. For they feared Jacob, lest he should work upon them a deadly vengeance. For it had been heard that he was mighty with the Lord and with men. Then said the merchant unto them, Release me from the judgment of Potiphar. They therefore came and asked for me, saying, He was bought by us with money. And he sent us away.
16. Now the Memphian woman pointed me out to her
husband, that he should buy me; for I hear, said she, that they are
selling him. And she sent a eunuch to the Ishmaelites, and asked
them to sell me; and since he was not willing to traffic with them, he
returned. So when the
17. Ye see, my children, what great things I endured that I should not put my brethren to shame. Do ye also love one another, and with long-suffering hide ye one another’s faults. For God delighteth in the unity of brethren, and in the purpose of a heart approved unto love. And when my brethren came into Egypt, and learnt that I returned their money unto them, and upbraided them not, yea, that I even comforted them, and after the death of Jacob I loved them more abundantly, and all things whatsoever he commanded I did very abundantly, then they marvelled. For I suffered them not to be afflicted even unto the smallest matter; and all that was in my hand I gave unto them. Their children were my children, and my children were as their servants; their life was my life, and all their suffering was my suffering, and all their sickness was my infirmity. My land was their land, my counsel their counsel, and I exalted not myself among them in arrogance because of my worldly glory, but I was among them as one of the least.
18. If ye also therefore walk in the
commandments of the Lord, my children, He will exalt you there, and
will bless you with good things for ever and ever. And if any one
seeketh to do evil unto you, do ye by well-doing pray for him, and ye
shall be redeemed of the Lord from all evil. For, behold, ye see
that through long-suffering I took unto wife even the daughter of
my Another account
is given in the Targ. Ps. Jon. of
19. Hear ye also, my children, the visions
which I saw. There were twelve deer feeding, and the nine were
divided and scattered in the land, likewise also the three. And I
saw that from Judah was born a virgin wearing a linen This wearing of a
linen garment would seem to imply a connection with the priestly
tribe. St. Luke (
20. I know that after my death the Egyptians
will afflict you, but God will undertake your cause, and will bring you
into that which He promised to your fathers. But carry ye up my
bones with you; Cf. Test.
Simeon 8, and Jubilees 46. The account of
Joseph’s burial in the Targ. Ps. Jon. on Cf.
XII.—The Testament of Benjamin Concerning a Pure Mind.
1. The record of the
words of Benjamin, which he set forth to his sons, after he had lived a
hundred and twenty years. And he kissed them, and said: As
Isaac was born to Abraham in his hundredth year, so also was I to
Jacob. Now since Rachel died in giving me birth, I had no milk;
therefore I was suckled by Bilhah her handmaid. For Rachel
remained barren for twelve years after that she had borne Joseph:
and she prayed the Lord with fasting twelve days, and she conceived and
bare me. For our father loved Rachel dearly, and prayed that
he The ordinary
theory as to the meaning of Benjamin is comparatively late, and seems
doubtful. The Targum Jerushalmi (on
2. When therefore I went into Egypt, and Joseph my brother recognised me, he said unto me, What did they tell my father in that they sold me? And I said unto him, They dabbled thy coat with blood and sent it, and said, Look if this is the coat of thy son. And he said to me, Even so, brother; for when the Ishmaelites took me, one of them stripped off my coat, and gave me a girdle, and scourged me, and bade me run. And as he went away to hide my garment, a lion met him, and slew him; and so his fellows were afraid, and sold me to their companions.
3. Do ye also therefore, my children, love
the Lord God of heaven, and keep His commandments, and be followers of
the good and holy man Joseph; and let your mind be unto good, even as
ye know me. He that hath his mind good seeth all things
rightly. Fear ye the Lord, and love your neighbour; and even
though the spirits of Beliar allure you into all troublous wickedness,
yet shall no troublous wickedness have dominion over you, even as it
had not over Joseph my brother. How many men wished to slay him,
and God shielded him! For he that feareth God and loveth his
neighbour cannot be smitten by Beliar’s spirit of the air, being
shielded by the fear of God; nor can he be ruled over by the device of
men or of beasts, for he is aided by the love of the Lord which he hath
towards his neighbour. For he even besought our father Jacob that
he would pray for our brethren, that the Lord would not impute to them
the evil that they devised concerning Joseph. And thus Jacob
cried out, My child Joseph, thou hast prevailed over the bowels of thy
father Jacob. And he embraced him, and kissed him for two hours,
saying, In thee shall be fulfilled the prophecy of heaven concerning
the Lamb of God, even the Saviour of the world, that spotless shall He
be delivered up for transgressors, and sinless This would seem to
be the earliest instance of the application of the word ἀναμάρτητος
to our Lord. [How could
any Christian more fully testify to the Nicene Faith? So the
Gloria in Excelsis.]
4. Know ye, my children, the end of the good man? Be followers of his compassion in a good mind, that ye also may wear crowns of glory. The good man hath not a dark eye; for he showeth mercy to all men, even though they be sinners, even though they devise evil concerning him. So he that doeth good overcometh the evil, being shielded by Him that is good; and he loveth the righteous as his own soul. If any one is glorified, he envieth him not; if any one is enriched, he is not jealous; if any one is valiant, he praiseth him; he trusteth and laudeth him that is sober-minded; he showeth mercy to the poor; he is kindly disposed toward the weak; he singeth the praises of God; as for him who hath the fear of God, he protecteth him as with a shield; him that loveth God he aideth; him that rejecteth the Most High he admonisheth and turneth back; and him that hath the grace of a good spirit, he loveth even as his own soul.
5. If ye have a good mind, my children, then will both wicked men be at peace with you, and the profligate will reverence you and turn unto good; and the covetous shall not only cease from their inordinate desire, but shall even give the fruits of their covetousness to them that are afflicted. If ye do well, even the unclean spirits shall flee from you; yea, the very beasts shall flee from you in dread. For where the reverence for good works is present unto the mind, darkness fleeth away from him. For if any one is injurious to a holy man, he repenteth; for the holy man showeth pity on his reviler, and holdeth his peace. And if any one betray a righteous soul, and the righteous man, though praying, be humbled for a little while, yet not long after he appeareth far more glorious, even as was Joseph my brother.
6. The mind of the good man is not in the
power of the deceit of the spirit of Beliar, for the angel of peace
guideth his soul. He gazeth not passionately on corruptible
things, nor gathereth together riches unto desire of pleasure; he
delighteth not in pleasure, he hurteth not his neighbour, he pampereth
not himself with food, he erreth not in the pride of his eyes, for the
Lord is his portion. The good mind admitteth not the glory and
dishonour of men, neither knoweth it any guile or lie, fighting or
reviling; for the Lord dwelleth in him and lighteth up his soul, and he
rejoiceth towards all men at every time. The good mind hath not
two tongues, of blessing and of cursing, of insult and of honour, of
sorrow and of joy, of quietness and of trouble, of hypocrisy and of
truth, of poverty and of wealth; but it hath one disposition, pure and
uncorrupt, concerning all men. It hath no double sight, [
For ἑπτακοσίοις
ἔτεσιν the Ox. ms. reads simply ἑπτά.
8. Do ye also therefore, my children, flee ill-doing, envy, and hatred of brethren, and cleave to goodness and love. He that hath a pure mind in love, looketh not after a woman unto fornication; for he hath no defilement in his heart, because the Spirit of God resteth in him. For as the sun is not defiled by shining over dung and mire, but rather drieth up both and driveth away the ill smell: so also the pure mind, constrained among the defilements of the earth, rather edifieth, and itself suffereth no defilement.
9. Now I suppose, from the words of the
righteous Enoch, that there will be also evil-doings among you:
for ye will commit fornication with the fornication of Sodom, and shall
perish all save a few, and will multiply inordinate lusts with women;
and the kingdom of the Lord shall not be among you, for forthwith He
will take it away. Nevertheless the temple of God shall be built
in your portion, and shall be glorious among you. For He shall
take it, and the twelve tribes shall be gathered together there, and
all the Gentiles, until the Most High shall send forth His salvation in
the visitation of His only-begotten one. And He shall enter into
the front This would seem to be
the meaning of πρῶτος
ναός.
10. Now when Joseph was in Egypt, I longed
to see his visage and the form of his countenance; and through the
prayers of Jacob my father I saw him, while awake in the daytime, in
his full and perfect shape. Know ye therefore, my children, that
I am dying. Work therefore truth and righteousness each one with
his neighbour, and judgment unto faithful doing, and keep the law of
the Lord and His commandments; for these things do I teach you instead
of all inheritance. Do ye also therefore give them to your
children for an everlasting possession; for so did both Abraham, and
Isaac, and Jacob. All these things they gave us for an
inheritance, saying, Keep the commandments of God until the Lord shall
reveal His salvation to all nations. Then shall ye see Enoch,
Noah, and Shem, and Abraham, and Isaac, and Jacob, arising on the right
hand in gladness. Then shall we also arise, each one over our
tribe, worshipping the King of heaven, who appeared upon the earth in
the form of a man of humility. And as many as believed on Him on
the earth shall rejoice with Him; [
11. And I shall no longer be called a
ravening wolf Compare
Scorpiace, cap. 13 [with reference to [“Mel in ore,
melos in aure, melodia in corde.”—St. Bernard.]
————————————
Note by the American Editor.
I had prepared annotations for these pages which I find will require more space than this overloaded volume can afford. Let me indicate some sources of information which the student may find convenient. Thus, in Liddon’s Bampton Lecture (4th ed., London, 1869), consult p. 71 for remarks on Philo and Alexandrian Jews; see also p. 91. Concerning the “Book of Enoch,” pp. 7 and 302; see Westcott, Study of the Gospels (London, 1867), p. 109, a reference to the Book of Jubilees, and its lack of reference to Messiah. See Jewish doctrine of the Messiah, pp. 86, 143, 151; the “Book of Henoch,” pp. 69, 93, 101; apocryphal words of Jews, p. 428. He places the “Book of Henoch” earlier than the “Book of Jubilees,” and the Twelve Patriarchs after that. Compare Westcott’s Historic Faith (London, 1883), a quotation from Goldwin Smith, on “the blood of Christ,” note 8, p. 237.
I cannot forbear to note, among useful suggestions
in these Testaments, that (on p. 11) of the share of Simeon in
the persecution of Joseph. It explains the real purpose of Joseph
in selecting Simeon as the hostage to be left in Egypt
(
or,
Selections from the Prophetic Scriptures.
[Translated by the Rev. William Wilson, M.A.]
Introductory Notice
to
Excerpts of Theodotus; or, Selections from the Prophetic Scriptures.
————————————
We may thank Mr. Wilson,
the translator, for separating this collection, absolutely, from the
works of Clement of Alexandria, to which it has been made an
appendix. The reference to “our Pantænus” gives
the only colour for such a collocation with so great a name. It
is the work of a Montanist, perhaps, who may have had some relations
with the Alexandrian school; but it is hard to say precisely who of
three or four named Theodotus (all heretics), may have made the
compilation, more especially because disjointed and contradictory
fragments seem mixed up in it as it is commonly edited. Dupin
(perhaps too readily copying Valesius) appears to think Clement may
have been the compiler, but that, like the Hypotyposes, the work
was the product of days when he was imperfectly educated in Christian
truth. It seems to me more reasonable to conclude that these
excerpts, and what goes by the name of Fragments from the
Hypotyposes, are alike corrupt or forged documents, for which
Clement’s name has been borrowed, to give them some credit; and I
can desire no better authority for this opinion than that of Jeremiah
Jones, with the arguments to be found in his learned work on the
Canon. Vol. i. pp.
371–376. These Selections are often quoted as
“Eclogues.”
The wretched performance, therefore, is valuable chiefly as illustrating certain heresies of the second century; but, incidentally, it is of considerable importance as confirming the orthodox writers in those books and doctrines to which it bears witness in coincidence with them.
I regret that the Edinburgh editors give us not a line of information as to their estimate of these extracts, or concerning authorship and like matters of interest and natural curiosity.
Excerpts of Theodotus; [I have prefixed this
title, which Mr. Wilson has omitted, possibly because these extracts
are themselves somewhat abridged.]
or,
Selections from the Prophetic
Scriptures. [For all the
confusions about Theodotus and the divers persons so called, see
Lardner, Credib., viii. 572–579. These are the
extracts commonly called the Eclogues or Excerpts of
Theodotus; but they do not contain certain passages, which may have
been interpolations.]
————————————
I. Those around
Sedrach, Misak, and Abednago in the furnace of fire say as they praise
God, “Bless, ye heavens, the Lord; praise and exalt Him for
ever;” then, “Bless, ye angels, the Lord;” then,
“Bless the Lord, all ye waters that are above
heaven.” So the Scriptures assign the heavens and the
waters to the class of pure powers Spirits.
II. “Blessed art Thou, who lookest on
the abysses as Thou sittest on the cherubim,” says Daniel, in
agreement with Enoch, [See vol. vi., this
series, note 9, p. 147.]
III. “In the beginning God made the
heaven and the earth,”
IV. And that the Son is the
beginning ἀρχή ἀρχήν. ἀρχή
V. The Spirit by Osee says, “I am your
Instructor;” “Blow ye the
cornet in Gibeah, and the trumpet in Ramah.”—A.V.
VI. This river and sea of matter two
prophets Moses who divided the
sea, and Joshua who divided the Jordan. Joshua = Jesus
[In a quotation
which Jones makes from the Excerpts (not found here) the reverse
is shamelessly asserted. Canon, vol. i. p.
375.]
VIII. “The water above the
heaven.” Since baptism is performed by water and the Spirit
as a protection against the twofold fire,—that which lays hold of
what is visible, and that which lays hold of what is invisible; and of
necessity, there being an immaterial element of water and a material,
is it a protection against the twofold διπλόης—substantive.
IX. God, out of goodness, hath mingled fear
with goodness. For what is beneficial for each one, that He also
supplies, as a physician to a sick man, as a father to his
insubordinate child: “For he that spareth his rod hateth
his son.” ὅταν
οὖν πιστοῦ
σώματος ᾐ. The sense is hazy,
but about as clear as that to be obtained by substituting conjecturally
for προσβολήν
(assault), πρὸς
βολήν, or ἐπιβολήν, or
ἐπιβουλήν.
X. Now those that dwell in a corrupt body, like those who sail in an old ship, do not lie on their back, but are ever praying, stretching their hands to God.
XI. The ancients were exceedingly
distressed, unless they had always some suffering in the body.
For they were afraid, that if they received not in this world the
punishment of the sins which, in numbers through ignorance, accompany
those that are in the flesh, they would in the other world suffer the
penalty all at once. So that they preferred curative treatment
here. What is to be dreaded is, then, not external disease, but
sins, for which disease comes, and disease of the soul, not of
the body: “For all flesh is grass,”
XII. As to knowledge, some elements of it we
already possess; others, by what we do possess, we firmly hope to
attain. For neither have we attained all, nor do we lack
all. But we have received, as it were, an earnest of the eternal
blessings, and of the ancestral riches. The provisions for the
Lord’s way are the Lord’s beatitudes. For He
said: “Seek,” and anxiously seek, “the kingdom
of God, and all these things shall be added to you: for the
Father knoweth what things ye have need of.”
XIII. “By two and three witnesses
every word is established.” [This looks as
if the text of the three witnesses had been in this
compiler’s copy of St. John’s First Epistle. See vol.
iii. Elucid. III. p. 631. St. Augustine also seems to me to
sustain the African text in the De Civit., lib. v. cap. xi. p.
154, ed. Migne.]
XIV. Fasting, according to the signification of
the word, is abstinence from food. Now food makes us neither more
righteous nor less. But mystically it shows that, as life is
maintained in individuals by sustenance, and want of sustenance is the
token of death; so also ought we to fast from worldly things, that we
may die to the world, and after that, by partaking of divine
sustenance, live to God. Especially does fasting
XV. The Saviour showed to the believing apostles prayer to be stronger than faith in the case of a demoniac, whom they could not cleanse, when He said, Such things are accomplished by prayer. He who has believed has obtained forgiveness of sins from the Lord; but he who has attained knowledge, inasmuch as he no longer sins, obtains from himself the forgiveness of the rest.
XVI. For as cures, and prophecies, and signs
are performed by the agency of men, God working in them, so also is
Gnostic teaching. For God shows His power through men. And
the prophecy rightly says, “I will send to them a man who will
save them.”
XVII. God made us, having previously no
existence. For if we had a previous existence, we must have known
where we were, and how and why we came hither. But if we had no
pre-existence, then God is the sole author of our creation. As,
then, He made us who had no existence; so also, now that we are made,
He saves us by His own grace, if we show ourselves worthy and
susceptible; if not, He The reading is,
εἰ μὴ
παρήσει πρὸς
τὸ οἰκεῖον
τέλος; and the Latin translator
renders “si non segnes simus ad finem proprium.” It
seems better, with Sylburgius, to take εἰ μὴ as equivalent to εἰ δὲ μὴ,
and to put a comma after μὴ, so as to render as above.
XVIII. But see the power of God, not only in the case of men, in bringing to existence out of non-existence, and making them when brought into being grow up according to the progress of the time of life, but also in saving those who believe, in a way suitable to each individual. And now He changes both hours, and times, and fruits, and elements. For this is the one God, who has measured both the beginning and the end of events suitably to each one.
XIX. Advancing from faith and fear to
knowledge, man knows how to say Lord, Lord; but not as His slave, he
has learned to say, Our Father. [A happy reference
to the Lord’s Prayer as connected with St. Paul’s reference
to the Abba; and it is worth while to compare the use of this word with
the prayer as used in the synagogue. Vol. v. Elucid. III. p. 559,
this series.] [A happy reference to
the Lord’s Prayer as connected with St. Paul’s reference to
the Abba; and it is worth while to compare the use of this word with
the prayer as used in the synagogue. Vol. v. Elucid. III. p. 559,
this series.]
XX. Now the Lord with His precious blood
redeems us, freeing us from our old bitter masters, that is, our sins,
on account of which the spiritual powers of wickedness ruled
over us. Accordingly He leads us into the liberty of the
Father,—sons that are co-heirs and friends.
“For,” says the Lord, “they that do the will of my
Father are my brethren and fellow-heirs.”
XXI. Now if one has a conception of God, it by no means corresponds with His worthiness. For what can the worthiness of God be? But let him, as far as is possible, conceive of a great and incomprehensible and most beautiful light; inaccessible, comprehending all good power, all comely virtue; caring for all, compassionate, passionless, good; knowing all things, foreknowing all things, pure, sweet, shining, stainless.
XXII. Since the movement of the soul is self-originated, the grace of God demands from it what the soul possesses, willingness as its contribution to salvation. For the soul wishes to be its own good; which the Lord, however, gives it. For it is not devoid of sensation so as to be carried along like a body. Having is the result of taking, and taking of willing and desiring; and keeping hold of what one has received, of the exercise of care and of ability. Wherefore God has endowed the soul with free choice, that He may show it its duty, and that it choosing, may receive and retain.
XXIII. As through the body the Lord spake
and healed, so also formerly by the prophets, and now by the apostles
and teachers. For the Church is the minister of the Lord’s
power. Thence He then assumed humanity, ἄνθρωπον. φιλάνθρωπος.
XXIV. For we are of the
earth.…Cæsar is the prince, for the time being, whose
earthly image is the old man, to which he has returned. To him,
then, we are to render the earthly things, which we bore in the image
of the earthly, and the things of God to God. For each one of the
passions is on us as a letter, and stamp, and sign. Now the Lord
marks us with another stamp, and with other names and letters, faith
instead of unbelief, and so forth. Thus we are translated from
what is material to what is spiritual, “having borne the image of
the heavenly.”
XXV. John says: “I indeed
baptize you with water, but there cometh after me He that baptizeth
with the Spirit and fire.” Or
spirit—πνεύματος
.
XXVI. Thus also, then, when God is called “a consuming fire,” it is because a name and sign, not of wickedness, but of power, is to be selected. For as fire is the most potent of the elements, and masters all things; so also God is all-powerful and almighty, who is able to hold, to create, to make, to nourish, to make grow, to save, having power of body and soul. As, then, fire is superior to the elements, so is the Almighty Ruler to gods, and powers, and principalities. The power of fire is twofold: one power conduces to the production and maturing of fruits and of animals, of which the sun is the image; and the other to consumption and destruction, as terrestrial fire. When, then, God is called a consuming fire, He is called a mighty and resistless power, to which nothing is impossible, but which is able to destroy.
Respecting such a power, also, the Saviour says,
“I came to send fire upon the earth,”
XXVII. Now the more ancient men πρεσβύτεροι
. It seems better, with
Sylb., to read ἀκριβοῦς,
qualifying ἐξετάσεως
(as above), than ἀκριβῶς, adv. qualifying
βασανιζόμενον,
tested.
XXVIII. There are those calling themselves
Gnostics who are envious of those in their own house more than
strangers. And, as the sea is open to all, but one swims, another
sails, and a third catches fish; and as the land is common, but one
walks, another ploughs, another hunts,—somebody else searches the
mines, and another builds a house: so also, when the Scripture is
read, one is helped to faith, another to morality, and a third is freed
from superstition by the knowledge of things. The athlete, who
knows the Olympic stadium, strips for training, contends, and becomes
victor, tripping up his antagonists who contend against his scientific
method, and fighting out the contest. For scientific
knowledge γνώσις γνώσις
XXIX. For what is useful and necessary to
salvation, such as the knowledge of the Father, and Son, and
Holy Spirit, and also of our own soul, are wholly requisite; and it is
at once beneficial and necessary to attain to the scientific account of
them. And to those who have assumed the lead in doing good, much
experience is advantageous; so that none of the things which appear to
be known necessarily and eruditely by others may escape their
notice. The exposition, too, of heterodox teaching affords
another exercise of the inquiring soul, and keeps the disciple from
being seduced from the truth, by his having already had practice
beforehand in sounding all round on warlike instruments of
music. [It is not to be
doubted that much sound Alexandrian teaching is here mixed up with
folly.]
XXX. The life of the Gnostic rule, (as they say that Crete was barren of deadly animals,) is pure from every evil deed, and thought, and word; not only hating no one, but beyond envy and hatred, and all evil-speaking and slander.
XXXI. In length of days, it is not on account of his having lived long that the man is to be regarded happy, to whose lot it has also fallen, through his having lived, to be worthy of living for ever. He has pained no one, except in instructing by the word the wounded in heart, as it were by a salutary honey, which is at once sweet and pungent. So that, above all, the Gnostic preserves the decorous along with that which is in accordance with reason. For passion being cut away and stript off from the whole soul, he henceforth consorts and lives with what is noblest, which has now become pure, and emancipated to adoption.
XXXII. Pythagoras thought that he who gave things their names, ought to be regarded not only the most intelligent, but the oldest of the wise men. We must, then, search the Scriptures accurately, since they are admitted to be expressed in parables, and from the names hunt out the thoughts which the Holy Spirit, propounding respecting things, teaches by imprinting His mind, so to speak, on the expressions; that the names used with various meanings, being made the subject of accurate investigation, may be explained, and that that which is hidden under many integuments may, being handled and learned, come to light and gleam forth. For so also lead turns white as you rub it; white lead being produced from black. So also scientific knowledge (gnosis), shedding its light and brightness on things, shows itself to be in truth the divine wisdom, the pure light, which illumines the men whose eyeball is clear, unto the sure vision and comprehension of truth.
XXXIII. Lighting, then, our torch [Compare
Tatian’s use of a like figure, vol. ii. note 2, p. 67, this
series.] φῶτες. φωτὸς.
XXXIV. Pure places and meadows have received
voices and visions of holy phantasms. [A Montanist
token.]
XXXV. Now I know that the mysteries of science (gnosis) are a laughing-stock to many, especially when not patched up with sophistical figurative language. And the few are at first startled at them; as when light is suddenly brought into a convivial party in the dark. Subsequently, on getting used and accustomed, and trained to reasoning, as if gladdened and exulting for delight, they praise the Lord.…For as pleasure has for its essence release from pain; so also has knowledge the removal of ignorance. For as those that are most asleep think they are most awake, being under the power of dream-visions very vivid and fixed; so those that are most ignorant think that they know most. But blessed are they who rouse themselves from this sleep and derangement, and raise their eyes to the light and the truth.
XXXVI. It is, therefore, equally requisite for him
who wishes to have a pupil who is docile,
XXXVII. For Gnostic virtue everywhere makes
man good, and meek, and harmless, For ἀβλαβές in the text, we
must, translating thus, read ἀβλαβῆ. If we translate,
as we may, “Gnostic virtue is a thing everywhere good, and
meek,” etc., no change is required in the reading. τὸ καλὸν.
XXXVIII. Against Tatian, [From some lost work of
his.]
XXXIX. And he said, too, that on account of their hair and finery, women are punished by the Power that is set over these matters; which also gave to Samson strength in his hair; which punishes the women who allure to fornication through the adornment of their hair.
XL. As by the effluence of good, people are made good; in like manner are they made bad. Good is the judgment of God, and the discrimination of the believing from the unbelieving, and the judgment beforehand, so as not to fall into greater judgment—this judgment being correction.
XLI. Scripture says that infants which are
exposed are delivered to a guardian angel, and that by him they are
trained and reared. “And they shall be,” it says,
“as the faithful in this world of a hundred years of
age.” Wherefore also Peter, in the Revelation, [On these
quotations see Lardner, Credib., ii. 256, and Jones,
Canon. vol. i. p. 373.]
XLII. “With the holy Thou wilt be
holy.”
XLIII. “A people whom I knew not hath
served me;”
XLIV. “Magnifying the salvations of
His king.”
XLV. Long-suffering is sweetness above honey; not because it is long-suffering, but in consequence of the fruit of long-suffering. Since, then, the man of self-control is devoid of passion, inasmuch as he restrains the passions, not without toil; but when habit is formed, he is no longer a man of self-control, the man having come under the influence of one habit and of the Holy Spirit.
XLVI. The passions that are in the soul are called spirits,—not spirits of power, since in that case the man under the influence of passion would be a legion of demons; but they are so called in consequence of the impulse they communicate. For the soul itself, through modifications, taking on this and that other sort of qualities of wickedness, is said to receive spirits.
XLVII. The Word does not bid us renounce
property; κτήσεως,
instead of κτίσεως, as in the
text, and κτῆσιν for κτίσιν in the
next clause. ᾽Αναστρέφει
ἐπὶ μόνους
τοὺς ἐν
σαρκί. For which, as slightly
preferable, Sylburg. proposes ἔτι
μένοντας ἐν
σαρκί, as above.
XLVIII. For instance, Peter says in the
Apocalypse, [See note 6, p.
48, supra.] Adopting the reading
μοίρας, instead of that
in the text, πείρας.
XLIX. The milk of women, flowing from the
breasts and thickening, says Peter in the Apocalypse, [See note 6,
p. 48, supra.]
LI. “The heavens declare the glory of
God.” i.e., the
covenant.
LII. It is the Lord that is principally
denominated the Heavens, and then the First-created; and after these
also the holy men before the Law, as the patriarchs, and Moses, and the
prophets; then also the apostles. “And the firmament
showeth His handiwork.” He applies the term
“firmament” στερέωμα
. στερέωμα
.
LIII. “Day unto day uttereth
speech.” As the heavens have various meanings, so also has
day. Now speech is the Lord; and He is also frequently called
day. “And night unto night showeth forth
knowledge.” The devil knew that the Lord was to come.
But he did not believe that He was God; wherefore also he tempted Him,
in order to know if He were powerful. It is said, “he
left For ἐᾶν,
which is the reading of the text, Sylburgius’ suggestion of
εἴα or εἴασε has been
adopted. See note 9, p.
3, supra.]
LIV. “There are no speeches or words whose voices are not heard,” neither of days nor nights. “Their sound is gone forth unto all the earth.” He has transferred the discourse to the saints alone, whom he calls both heavens and days.
LV. The stars, spiritual bodies, that have communications with the angels set over them, and are governed by them, are not the cause of the production of things, but are signs of what is taking place, and will take place, and have taken place in the case of atmospheric changes, of fruitfulness and barrenness, of pestilence and fevers, and in the case of men. The stars do not in the least degree exert influences, but indicate what is, and will be, and has been.
LVI. “And in the sun hath He set His tabernacle.” There is a transposition here. For it is of the second coming that the discourse is. So, then, we must read what is transposed in its due sequence: “And he, as a bridegroom issuing from his chamber, will rejoice as a giant to run his way. From heaven’s end is his going forth; and there is no one who shall hide himself from his heat;” and then, “He hath set His tabernacle in the sun.”
Some say that He deposited the Lord’s body in the sun, as Hermogenes. And “His tabernacle,” some say, is His body, others the Church of the faithful.
Our Pantænus [No doubt he may
have said this.] Or rather, as
Sylb. points out, this is a case of the past used for the present,
etc. παρουσίαν,
κατάστασιν,
the reading of the text, is, as Sylburg. remarks, plainly corrupt;
παροῦσαν, as
above, is the most obvious correction. μεθ᾽ here clearly should be
καθ᾽ or
ἐφ᾽. If we may venture
to change αὐτοῦ into αὐτῶν.
LVII. There are then, according to the
apostle, those on the summit, ᾽Εν
τῇ ἀκρῇ
ἀποκαταστάσει.
The last word yields no suitable sense, and conjecture as to the right
reading is vain; and we have left it untranslated. The Latin
translator renders “qui in summa arce collocati sunt.” ῞Ηλιος is (with marvellous ignorance
of the Hebrew tongue, as Combefisius notices) here identified with Eli, אֵלי
LVIII. “The law of God is perfect,
converting souls.”
LIX. “The testimony of the Lord is sure, making children wise.” The covenant of the Lord is true, making wise children; those free from evil, both the apostles, and then also us. Besides, the testimony of the Lord, according to which He rose again after His passion, having been verified by fact, led the Church to confirmation in faith.
LX. “The fear of the Lord is pure, enduring for ever.” He says that those who have been turned from fear to faith and righteousness endure for ever.
“The judgments of the Lord are
true,”—sure, and incapable of being overturned; and giving
rewards according to what is right, bringing the righteous to the unity
of the faith. For this is shown in the words, “justified
for the same.” αἱ
τοιαῦται
ἐπιθυμίαι, for
which the Septuagint has ἐπιθυμητά as in
A.V.
LXI. “For also Thy servant keeps them.” Not that David alone is called servant; but the whole people saved is called the servant of God, in virtue of obedience to the command.
LXII. “Cleanse me from my secret faults;”—thoughts contrary to right reason—defects. For He calls this foreign to the righteous man.
LXIII. “If they have not dominion over me, then shall I be innocent.” If those who persecute me as they did the Lord, do not have dominion over me, I shall not be innocent. For no one becomes a martyr unless he is persecuted; nor appears righteous, unless, being wronged, he takes no revenge; nor forbearing…
Attributed to Clement of Rome.
[Translated by the Rev. B. P. Pratten.]
Introductory Notice
to
Two Epistles Concerning Virginity.
By Professor M. B. Riddle, D.D.
————————————
Among the
“Pseudo-Clementina” the Two Epistles concerning
Virginity must properly be placed. The evidence against the
genuineness seems conclusive; yet, with the exception of the homily
usually styled the Second Epistle of Clement, See vol. vii. pp.
509–523. Against this
class Cyprian stoutly contended. Comp. Cyprian, Ante-Nicene
Fathers, vol. v. pp. 357, 358, 587–592.
1. Early works of this character would not have disappeared from notice to such an extent, had they been authenticated as writings of Clement. Supporting, as they do, the ascetic tendency prevalent in the Western Church at and after the date when they are first noticed by Christian writers, they would have been carefully preserved and frequently cited, had they been genuine. The name of the great Roman Father would have been so weighty, that the advocates of celibacy would have kept the documents in greater prominence. The silence of Eusebius respecting the letters is an important fact in this discussion.
2. A second argument against the genuineness is derived from the ascetic tone itself. Such pronounced statements are not, we must firmly hold, to be found in the Christian literature of the sub-apostolic age. This historical argument is further sustained by other indications in the epistles. They point to a stage of ecclesiastical development which belongs to a much later period than that of Clement.
3. The use of Scripture in these letters seems to be conclusive against the Clementine authorship. A comparison with the citations in the genuine Epistle of Clement shows that these writings make much greater use of the Pauline (particularly the Pastoral) Epistles; that the Old Testament is less frequently cited, and that the mode of handling proof-texts is that of a later age.
4. The judgment of the most candid patristic scholars is against the genuineness. Of Protestants, Wetstein stands alone in supporting the Clementine authorship; and his position is readily explained by the fact that he discovered the Syriac version which restored the writings to modern scholars (see below). The genuineness is defended by Villecourt and Beelen (see below), also by Möhler, Champagny, and Brück. But such experts as Mansi, Hefele, Alzog, and Funk, among Roman Catholics, unite with Protestant scholars in assigning a later date, and consequently in denying the Clementine authorship.
While the great mass of early Christian literature bearing the name of Clement of Rome is undoubtedly spurious, the case is somewhat different with regard to the two following epistles. Not only have Roman Catholic writers maintained their genuineness with great ingenuity and learning, but Wetstein, who first edited them, argued powerfully for their being received as the authentic productions of Clement; and even Neander has admitted that they may possibly have been written by that friend and fellow-labourer of the apostles.
Their literary history in modern times is somewhat curious. Wetstein unexpectedly discovered them appended to a copy of the Syriac Peschito version of the New Testament furnished to him by Sir James Porter, then British ambassador at Constantinople. He soon afterwards (1752) published them in Syriac, accompanied by a Latin version of his own, with Prolegomena, in which he upheld their genuineness. This speedily called forth two works, one by Lardner (1753), and a second by Venema (1754), in both of which their authenticity was disputed. To these writings Wetstein himself, and, after his death, Gallandius, published rejoinders; but the question remained as far from positive settlement as ever, and continues sub-judice even at the present day
It is generally admitted (and, of course, asserted by those that maintain their truly Clementine origin) that Greek was the original language of these epistles. Many have argued that they contain plain references to the sub-introductæ spoken of in the literature of the third century, and that therefore they were probably composed in the Oriental Church about that period.
These epistles have been very carefully edited in recent times by the Roman Catholic scholars Villecourt (1853) and Beelen (1856). Both have argued strenuously for the genuineness of the letters, but it may be doubted if they have succeeded in repelling all the objections of Lardner and Venema. Beelen’s work is a highly scholarly production, and his Prolegomena are marked by great fulness and perspicuity.
A German translation of these epistles was published by Zingerle (1821). They are now for the first time translated into the English language.
The translation is made from the text of Beelen.
The division into chapters is due to Wetstein.
————————————
The First Epistle of the Blessed Clement, the Disciple of Peter the Apostle.
Chapter I.—The Salutation.
To all those who love and
cherish their life which is in Christ through God the Father,
and obey the truth of God in hope of eternal life; to those who bear
affection towards their brethren and towards their neighbours in the
love of God; to the blessed brother virgins, In later Greek
παρθένος
was used of both sexes (comp. Or “to the holy
virgins who are in God: peace.” So Zingerle, and
probably Wetstein.
Chapter II.—For True Virginity Perfect Virtue is Necessary.
Of all virgins of either sex who have truly
resolved to preserve virginity for the sake of the kingdom of
heaven—of each and every one of them it is required that he be
worthy of the kingdom of heaven in every thing. For not by
eloquence Zing., not so well,
takes this to mean, “by the confession of the mouth”
(durch das mündliche Bekenntniss),
comparing Lit. “by
word or by name.” The Greek word
σχῆμα, here adopted in
the Syriac, is sometimes thus used.—Beelen. Lit.
“much time.” Lit.
“fixed.” Probably referring to
Chapter III.—True Virgins Prove Themselves Such by Self-Denial, as Does the True Believer by Good Works.
For virgins are a beautiful pattern to believers,
and to those who shall believe. The name alone, indeed, without
works, does not introduce into the kingdom of heaven; but, if a man be
truly a believer, such an one can be saved. For, if a person be
only called a believer in name, whilst he is not such in works, he
cannot possibly be a believer. “Let no one,”
therefore, “lead you astray with the empty words of
error.” Lit.
“let every one be trying.” Or
“consider.” There is no play on words in the passage
quoted ( Lit.
“true in fear of God.” The reading is probably
faulty.—Beelen. The ellipsis is
usually to be thus filled up in these epistles. [In similar cases
which follow, italics will not be used.—R.] Or “the sensual
pleasures.” Or “from all
intercourse with.” Either
something is here omitted by the transcriber, or Clement has varied the
form of expression.—Beelen.
Chapter IV.—Continuation of the Remarks on Self-Denial; Object and Reward of True Virgins.
For he who covets for himself these things
so great and excellent, withdraws and severs himself on this
account from all the world, that he may go and live a life
divine and heavenly, like the holy angels, in work pure and holy, and
“in the holiness
“Sanctification.”—Beelen. [So A.V. The R.V. correctly
renders ἁγιασμός,
“sanctification,” in every instance.—R.]
Chapter V.—The Irksomeness and the Enemies of Virginity.
Thou desirest, then, to be a virgin? Knowest
thou what hardship and irksomeness there is in true
virginity—that which stands constantly at all seasons before God,
and does not withdraw from His service, and “is anxious
how it may please its Lord with a holy body, and with its
spirit?” Lit.
“descend to.” The words,
“in the might of the Holy Spirit,” appear to obscure the
sense.—Beelen. Lit.
“the Eucharist of the Godhead.” This is an evidence
of later date than the sub-apostolic age.—R.] Lit.
“crown of victory.” i.e.
continency. [The use of the terms “sanctity,”
“holy,” etc., in the limited sense of
“continency,” “chaste,” etc., is strong
evidence of the later origin.—R] The last two
sentences properly belong to chap. vi.
Chapter VI.—Divinity of Virginity.
The womb of a holy virgin Or “the
Holy Virgin.” Lit.
“lover,” or “friend.” i.e., a virgin. i.e., virginity. i.e., celibate, or
chaste.
Chapter VII.—The True Virgin.
Those, therefore, who imitate Christ, imitate Him
earnestly. For those who have “put on
Christ”
Chapter VIII.—Virgins, by the Laying Aside of All Carnal Affection, are Imitators of God.
For, if a man be only in name called holy, he is
not holy; but he must be holy in everything: in his body and in
his spirit. And those who are virgins rejoice at all times in
becoming like God and His Christ, and are imitators of them. For
in those that are such there is not “the mind Lit.
“the worship of idols.” The single word *** sometimes
used to express “idolatry” (as in Eph. Syr., opp.
tom. i. p. 116), is not found in these epistles. Lit.
“much talking.” Lit.
“empty words.” The word thus
rendered is not in the lexicons, but is well illustrated by
The word is used in
the Peschito of Ex. Conject.
Beelen. The word is not in the lexicons. Or
“power.” Lit.
“folly;” but so used in Or “returning
of evils.”
Chapter IX.—Continuation of the Subject of Mortification; Dignity of Persons Consecrated to God.
He in whomsoever the Spirit of God is, is in
accord with the will of the Spirit of God; and, because he is in accord
with the Spirit of God, therefore does he mortify the deeds of the body
and live unto God, “treading down and subjugating the body and
keeping it under; so that, while preaching to others,” he may be
a beautiful example and pattern to believers, and may spend his life in
works which are worthy of the Holy Spirit, so that he may “not be
cast away,”
Chapter X.—Denunciation of Dangerous and Scandalous Association with Maidens.
Now, we are persuaded of you, my brethren, that
your thoughts are occupied about those things which are requisite for
your salvation. Or
“life.” The words
which follow, “concerning those things which we speak,”
appear not to be genuine.—Beelen. Beelen supposes a
ἓν διὰ
δυοῖν: “along the lonely
road.” i.e.,
virginity.
Chapter XI.—Perniciousness of Idleness; Warning Against the Empty Longing to Be Teachers; Advice About Teaching and the Use of Divine Gifts.
Such are the ways of all those who do not work,
but go hunting for tales, and think to themselves that this is
profitable and right. Lit.
“profit and righteousness.” Lit.
“go about and wander.” Lit,
“in their barefacedness.” Lit.
“speech.” Lit.
“beautiful.” Lit.
“in his place.” Lit.
“his soul for life.” As See An obscure clause,
which Beelen supposes to be due to the misapprehension of the Syrian
translator. Perhaps the difficulty will be met if we read
“gifts,” as do Wets. and Zing., by a change in the
pointing.
Chapter XII.—Rules for Visits, Exorcisms, and How People are to Assist the Sick, and to Walk in All Things Without Offence.
Moreover, also, this is comely and useful, that a
man “visit orphans and widows,” Or
“exorcisms.” Lit.
“elegant and numerous words.” Or
“in.” Lit.
“and things similar to these,” Lit. “let
us be.” Beelen here omits, as
spurious, the words, “because this same thing is pleasant and
agreeable to you: because ye are all taught of God.”
Chapter XIII.—What Priests Should Be and Should Not Be.
Beloved brethren! that a man should build up and
establish the brethren on the faith in one God, this also is manifest
and well-known. This too, again, is comely, that a man should not
be envious of his neighbour. And moreover, again, it is suitable
and comely that all those who work the works of the Lord should work
the works of the Lord in the fear of God. Thus is it required of
them to conduct themselves. That “the harvest is great, but
the workmen are few,” this also is well-known and manifest.
Let us, therefore, “ask of the Lord of the harvest” that He
would send forth workmen into the harvest; Lit.
“without shame,” See [Comp. the term
χριστέμπορος
“Christ-monger,” “Christ-trafficker,” in
Teaching, chap. xii. 5, vol. vii. p. 381.—R.]
Let us, therefore, contemplate and imitate the
faithful who have conducted themselves well in the Lord, as is becoming
and suitable to our calling and profession. Thus let us do
service before God in justice and righteousness, and without blemish,
“occupying ourselves with things good and comely before God
and also before men.”
Here endeth the first Epistle of Clement.
Chapter I.—He Describes the Circumspectness of His Intercourse with the Other Sex, and Tells How in His Journeys He Acts at Places Where There are Brethren Only.
I would, moreover, have
you know, my brethren, of what sort is our conduct in Christ, as well
as that of all our brethren, in the various places in which we
are. And if so be that you approve it, do ye also conduct
yourselves in like manner in the Lord. Now we, if God help us,
conduct ourselves thus: with maidens we do not dwell, nor have we
anything in common with them; with maidens we do not eat, nor drink;
and, where a maiden sleeps, we do not sleep; neither do women wash our
feet, nor anoint us; and on no account do we sleep where a maiden
sleeps who is unmarried or has taken the vow: Lit.
“or is a daughter of the covenant.” Beelen’s
rendering, “we do not even pass the night,” seems not to be
favoured either by the arrangement or the context. Lit
“dwelling-place.” Or
“consolation.” So παράκλησις
in the N.T. has both senses. Lit.
“without.”
Chapter II.—His Behaviour in Places Where There Were Christians of Both Sexes.
And if, moreover, it chance that we are distant
from our homes and from our neighbours, and the day decline and the
eventide overtake us, and the brethren press us, through love of the
brotherhood and by reason of their affection for strangers, to stay
with them, so that we may watch with them, and they may hear the holy
word of God and do it, and be fed with the words of the Lord, so
that they may be mindful of them, and they set before us bread and
water and that which God provides, and we be willing and consent to
stay through the night with them; if there be there a holy
man, i.e., one who has
taken the vow of celibacy. Lit. “will
with him minister all those things.” [The minuteness of all
these precepts is of itself suspicious. The
“simplicity” of the earlier age had evidently passed when
these prohibitions were penned.—R.] ***,
Beelen’s conjecture for ***, “rich.” Zingerle
proposes ***, “about to be married.” Lit.
“come to the delight of the truth.” Lit.
“ask of the peace of.”
Chapter III.—Rules for the Conduct of Celibate Brethren in Places Where There are Only Married Christians.
And if again we chance to come into a place where
there is no consecrated brother, but all are married, all those who are
there will receive the brother who comes to them, and minister to him,
and care for his wants Lit.
“for that which in his;” or “for what belongs
to him.”
Chapter IV.—Conduct of the Holy Man Where There are Women Only.
But if we chance to come into a place where there
are no Christian men, but all the believers are women and
maidens, Lit.
“all of them are believing women and maidens.” Lit.
“some place on the right side.” The Syrian translator
has probably mistaken the meaning of εἰς ἕνα
τόπον
δεξιόν, where δεξιόν may be
compared with dexter in Hor., Sat., ii. 1,
18.—Beelen. Probably meaning,
“when we have inquired of their welfare.” Lit.
“compressed.” Lit.
“chaste,” or “modest.”
Chapter V.—Where There is Only One Woman, the Father Does Not Make a Stay; How Carefully Stumbling-Blocks Must Be Avoided.
But if, moreover, we chance upon a place, and find
there one believing woman only, and no other person be there but she
only, we do not stop there, nor pray there, nor read the Scriptures
there, but we flee as from before the face of a serpent, and as from
before the face of sin. Not that we disdain the believing
woman—far be it from us to be so minded towards our brethren in
Christ!—but, because she is alone, we are afraid lest any one
should make insinuations against us in words of falsehood. For
the hearts of men are firmly set Or “are set and
fixed.” Lit.
“near.”
Chapter VI.—How Christians Should Behave Themselves Among Heathens.
If, moreover, it chance that we go to a place in which
there are no Christians, and it be im Beelen joins
“because of their wickedness” with the words that
follow. Or
“cithara.” Or “set on
foot.” Or
“Amen.”
Chapter VII.—Uses of Considering Admonitory Examples, as Well as Instructive Patterns.
Let us consider, therefore, my brethren, and see
how all the righteous fathers conducted themselves during the whole
time of their sojourn in this life, and let us search and
examine from the law down to the New Testament. For this
is both becoming and profitable, that we should know how many men there
have been, and who they were, that have perished through women;
and who and how many have been the women that have perished through
men, by reason of the constancy with which they have associated with
one another. And further, also, for the same reason, I will show
how many have been the men, and who they were, that lived all
their lifetime, and continued even to the close, with one another in
the performance of chaste works without blemish. And it is
manifest and well-known that this is so. Wetstein and Zingerle
join on this sentence to the next, by a change of the construction.
Chapter VIII.—Joseph and Potiphar’s Wife; Of What Kind Love to Females Ought to Be.
There is Joseph, faithful, and intelligent,
and wise, and who feared God in everything. Did not a woman
conceive an excessive passion for the beauty of this chaste and upright
man? And, when he would not yield and consent to gratify her
passionate desire, Lit.
“her passion and her desire.” Lit.
“even to death.”
Chapter IX.—Samson’s Admonitory Fall.
Hast thou not heard concerning Samson the
Nazarite, “with whom was the Spirit of God,” Lit.
“know thy measure.”
Chapter X.—David’s Sin, So Admonitory to Us Weak Men.
Does not the case of David instruct thee, whom God
“found a man after His heart,” Lit.
“verily.” “By the
pleasure derived from the sight of
her.”—Beelen. Lit.
“holy.”
Chapter XI.—Admonitory History of the Incestuous Children of David.
Hast thou not read concerning Amnon and Tamar, the
children of David? This Amnon conceived a passion for his sister,
and humbled her, and did not spare her, because he longed for her with
a shameful passion; and he proved wicked and profligate because of his
constant intercourse with her, without the fear of God, and he
“wrought uncleanness in Israel.”
Chapter XII.—Solomon’s Infatuation Through Women.
Hast thou not read the history of Solomon, the son
of David, the man to whom God gave wisdom, and knowledge, and largeness
of mind, Lit.
“heart.” Or
“perished.”
Chapter XIII.—The History of Susanna Teaches Circumspection with the Eyes and in Society.
Hast thou not read, and dost thou not know,
concerning those elders who were in the days of Susanna, who, because
they were constantly with women, and looking upon the beauty which was
another’s, Susanna having a
husband, Joachim. Lit.
“a mind of chasteness.” Lit.
“rose.”
But see what it says also concerning those
holy men, the prophets, and concerning the apostles of our Lord.
Let us see whether any one of these holy men was constantly with
maidens, or with young married women, or with such widows as the divine
apostle declines to receive. Let us consider, in the fear of God,
the manner of life of these holy men. Lo! we find it
written concerning Moses and Aaron, that they acted and lived in the
company of Lit.
“their conduct and living was with.” Lit.
“ceased from.”
Chapter XV.—The Example of Jesus; How We May Allow Ourselves to Be Served by Women.
And, not to extend our discourse to too
great length, what shall we say concerning our Lord Jesus Christ?
Our Lord Himself was constantly with His twelve disciples when He had
come forth to the world. And not only so; but also, when
He was sending them out, He sent them out two and two together, men
with men; but women were not sent with them, and neither in the highway
nor in the house did they associate with women or with maidens:
and thus they pleased God in everything. Also, when our Lord
Jesus Christ Himself was talking with the woman of Samaria by the well
alone, “His disciples came” and found Him talking with her,
“and wondered that Jesus was standing and talking with a
woman.” Beelen suggests the
reading “from,” or to render the present text
“by.”
Chapter XVI.—Exhortation to Union and to Obedience; Conclusion.
Therefore, we beseech you, our brethren in our
Lord, that these things be observed with you, as with us, and that we
may be of the same mind, that we may be one in you and ye may be one in
us, and that in everything we may be of one soul and one heart
in our Lord. Whosoever knoweth the Lord heareth us; and every
one
Here endeth the Second Epistle of Clement, the disciple of Peter. His prayer be with us! So be it.
Introductory Notice
to the
Pseudo-Clementine Literature.
By Professor M. B. Riddle, D.D.
————————————
The name
“Pseudo-Clementine Literature” (or, more briefly,
“Clementina”) is applied to a series of writings, closely
resembling each other, purporting to emanate from the great Roman
Father. But, as Dr. Schaff remarks, in this literature he is
evidently confounded with “Flavius Clement, kinsman of the
Emperor Domitian.” History of the
Christian Church, vol. ii. p. 436, new edition. See the Introductory Note
of the Edinburgh translator. Uhlhorn, article
Clementines, Schaff-Herzog, i. p. 497. A second
Epitome has been published by Dressel; see Introductory Notice
to Homilies.
The Recognitions and the Homilies
appear in the pages which follow. The former are given a prior
position, as in the Edinburgh series. It probably cannot be
proven that these represent the earlier form of this theological
romance; but the Homilies, “in any case, present the more
doctrinally developed and historically important form of the other
treatises, which are essentially similar.” Lechler,
Apostolic and Post-Apostolic Times, ii. p. 268, Edinburgh
translation, 1886, from 3rd edition. Uhlhorn; see
infra.
The critical discussion of the Clementina has been keen, but has not reached its end. It necessarily involves other questions, about which there is still great difference of opinion. A few results seem to be established:—
(1) The entire literature is of
Jewish-Christian, or Ebionitic, origin. The position accorded to
“James, the Lord’s brother,” in all the writings, is
a clear indication of this; so is the silence respecting the Apostle
Paul. The doctrinal statements, “though not perfectly
homogeneous” (Uhlhorn), are Judaistic, even when mixed with
Gnostic speculation of heathen origin. This tendency is, perhaps,
not so clearly marked in the Recognitions as in the
Homilies; but both partake largely of the same general
character. More particularly, the literature has been connected
with the Ebionite sect called the Elkesaites; and some regard the
Homilies as containing a further development of their
system. Comp. Uhlhorn, p.
392; Schaff, History, ii. p. 436; Lechler, ii. p. 288. See
Schaff-Herzog, i. art. Elkesaites. See Hippolytus,
Refutation of all Heresies, book ix. 8–12, Ante-Nicene
Fathers, vol. v. pp. 131–134. The forms occur in chap.
10, pp. 132, 133. See
Recognitions, i. 45–48; Homilies, Epistle of Peter
to James, 4, Homily XIV. 1.
(2) The entire literature belongs to the class of fictitious writing “with a purpose.” The Germans properly term the Homilies a “Tendenz-Romance.” The many “lives of Christ” written in our day to insinuate some other view of our Lord’s person than that given in the canonical Gospels, furnish abundant examples of the class. The Tübingen school, finding here a real specimen of the influence of party feeling upon quasi-historical literature, naturally pressed the Clementina in support of their theory of the origin of the Gospels.
(3) The discussion leaves it quite probable,
though not yet certain, that all the works are “independent
elaborations—perhaps at first hand, perhaps at second or
third—of some older tract not now extant.” This is the last
opinion of Uhlhorn (Herzog, Real-Encykl., 1877, art.
Clementinen; comp. Schaff-Herzog, i. p. 498). This author
had previously defended the priority of the Homilies
(Die Homilien und Rekognitionen des Clemens
Romanus, Göttingen, 1854; comp. Herzog, edition
of 1854, art. Clementinen). Die
Clementinen nebst den verwandten Schriften, und der
Ebionitismus, Hamburg, 1844. Die
Clementinischen Rekognitionen und Homilien, nach ihrem Ursprung und
Inhalt dargestellt, Jena, 1848. See supra,
note 3. Uhlhorn found the nucleus of the literature in
Homilies, xvi.–xix. Die
Clementinischen Schriften, Gotha, 1869. Die
Quellen der römischen Petrussage, Kiel, 1872.
Influenced by these investigations, Uhlhorn
modified his views. Lechler, Apostolic and
Post-Apostolic Times, vol. ii. p. 270. So Hilgenfeld, Lehmann,
Uhlhorn.
The prevalent opinion necessarily leaves us in ignorance of the authors of this literature. The date of composition, or editing, cannot be definitely fixed. In their present form the several works may be as old as the first half of the third century, and the common basis may be placed in the latter half of the second century.
How far the anti-Pauline tendency is carried, is a
matter of dispute. Baur and many others think Simon is meant to
represent Paul; See especially
Homilies, xvii. 19. Here there is “probably only an
incidental sneer at Paul” (Schaff, History, ii. p.
438).
For convenience in comparison of the two works, the following table has been prepared, based on the order of the Recognitions. The correspondences are not exact, and the reader is referred to the footnotes for fuller details. This table gives a general view of the arrangement of the two narratives:—
Recognitions……Homilies
I.……I., II.
II., III.……III.
———……IV.–VII.
IV.……VIII., IX.
V.……X., XV.
VI.……XI.
VII.……XII., XIII.
VIII., IX.……XIV., XV.
———……XVI.–XIX.
X.……XX.
Introductory Notice
to
The Recognitions of Clement.
[By the Translator, Rev. Thomas Smith, D.D.]
————————————
The Recognitions of Clement is a kind of philosophical and theological romance. The writer of the work seems to have had no intention of presenting his statements as facts; but, choosing the disciples of Christ and their followers as his principal characters, he has put into their mouths the most important of his beliefs, and woven the whole together by a thread of fictitious narrative.
The Recognitions is one of a series; the
other members of which that have come down to us are the Clementine
Homilies and two Epitomes. [See
supra, p. 69, and Introductory Notice to
Homilies.—R.]
The authorship, the date, and the doctrinal
character of these books have been subjects of keen discussion in
modern times. Especial prominence has been given to them by the
Tübingen school. Hilgenfeld says: “There is
scarcely a single writing which is of so great importance for the
history of Christianity in its first stage, and which has already given
such brilliant disclosures at the hands of the most renowned critics in
regard to the earliest history of the Christian Church, as the writings
ascribed to the Roman Clement, the Recognitions and
Homilies.” Die
Clementinischen Rekognitionen und Homilien, nach ihrem Ursprung und
Inhalt dargestellt, von Dr. Adolf Hilgenfeld, Jena,
1848, p. 1. [Despite the morbid taste of this school for
heretical writings, and the now proven incorrectness of the
“tendency-theory,” due credit must be given to Baur and his
followers for awakening a better critical discernment among the
students of ecclesiastical history. Hilgenfeld’s judgments,
in the higher and lower criticism also, are frequently very incorrect;
but he has done much to further a correct estimate of the
Clementina. See Introductory Notice,
supra.—R.]
We leave our readers to judge for themselves in
regard to the doctrinal statements, and confine ourselves to a notice
of some of the opinions in regard to the authorship and date of the
Recognitions. [The title,
which varies in different manuscripts, is derived from the
“narrating, in the last books, of the re-union of the scattered
members of the Clementine family, who all at last find themselves
together in Christianity, and are baptized by Peter” (Schaff,
History).—R.]
The first question that suggests itself in regard
to the Recognitions is, whether the Recognitions or the
Homilies are the earliest form of the book, and what relation do
they bear to each other? Some maintain that they are both the
productions of the same author, and that the one is a later and altered
edition of the other; and they find some confirmation of this in the
preface of Rufinus. Others think that both books are expansions
of another work which formed the basis. And others maintain that
the one book is a rifacimento of the other by a
different hand. Of this third party, some, like Cave, Whiston,
Rosenmüller, Staüdlin, Hilgenfeld, and many others, believe
that the Recognitions was the earliest See Schliemann,
Die Clementinen, Hamburg, 1844, p. 295. [See a brief
account of the discussion supra, p, 70.—R.]
Various opinions exist as to the date of the
book. It has been attributed to the first, second, third, and
fourth centuries, and some have assigned even a later date. If we
were to base our arguments on the work as it stands, the date assigned
would be somewhere in the first half of the third century. A
passage from the Recognitions is quoted by Origen Philocalia,
cap. 22. See Merx,
Bardesanes von Edessa, Halle, 1863, p.
113.
Those who believe the work made up of various documents assign various dates to these documents. Hilgenfeld, for instance, believes that the Κήρυγμα Πέτρου was written before the time of Trojan, and the Travels of Peter about the time of his reign.
Nothing is known of the place in which the
Recognitions was written. Some, as Schliemann, have
supposed Rome, some Asia Minor, and recently Uhlhorn has tried to trace
it to Eastern Syria. Die Homilien und Rekognitionen des Clemens Romanus, nach ihrem
Ursprung und Inhalt dargestellt, von Gerhard Uhlhorn,
Göttingen, 1854, p. 429. [Schaff thinks “the
Homilies probably originated in East Syria, the Recognitions in
Rome.” But Rufinus gives no intimation of the Roman origin
of the Greek work he translated. Still, the apparently more
orthodox character of the Recognitions suggests an editor from
the Western Church.—R.]
The Greek of the Recognitions is lost. The work has come down to us in the form of a translation by Rufinus of Aquileia (d. 410 a.d.). In his letter to Gaudentius, Rufinus states that he omitted some portions difficult of comprehension, but that in regard to the other parts he had translated with care, and an endeavour to be exact even in rendering the phraseology.
The best editions of the Recognitions are those by Cotelerius, often reprinted, and by Gersdorf, Lipsiæ, 1838; but the text is not in a satisfactory condition.
————————————
Rufinus, Presbyter of Aquileia; His Preface to Clement’s Book of Recognitions.
To Bishop Gaudentius.
To thee, indeed, O
Gaudentius, thou choice glory of our doctors, belongs such vigour of
mind, yea, such grace of the Spirit, that whatever you say even in the
course of your daily preaching, whatever you deliver in the church,
ought to be preserved in books, and handed down to posterity for their
instruction. But we, whom slenderness of wit renders less ready,
and now old age renders slow and inactive, though after many delays,
yet at length present to you the work which once the virgin Sylvia of
venerable memory enjoined upon us, that we should render Clement into
our language, and you afterwards by hereditary right demanded of us;
and thus we contribute to the use and profit of our people, no small
spoil, as I think, taken from the libraries of the Greeks, so that we
may feed with foreign nourishment those whom we cannot with our
own. For foreign things usually seem both more pleasant, and
sometimes also more profitable. In short, almost everything is
foreign that brings healing to our bodies, that opposes diseases, and
neutralizes poisons. For Judæa sends us Lacryma
balsami, Crete Coma dictamni, Arabia her flower
of spices, India reaps her crop of spikenard; which, although they
reach us in a somewhat more broken condition than when they leave their
native fields, yet retain entire the sweetness of their odour and their
healing virtue. Receive therefore, my soul, Var. readings:
“magnanimous one,” “my lord,” “my
friend.” [The reference is
probably to the transformation of the father of Clement into the
appearance of Simon Magus. This is narrated in both the
Recognitions (book x. 53, etc.) and in the Homilies (xx.
12, etc.), though the latter book closes without any statement of the
restoration. It would seem unlikely, then, that Rufinus refers to
the Homilies as the “other” collection. The
recovery of the closing portion of that work has given us its account
of the transformation.—R.] [How far Rufinus
has omitted portions which occurred in Greek cannot be known. It
is quite probable that the apparent heresy of some passages, rather
than their incomprehensibility, led him to omit them. This may be
urged in favour of the priority of the Homilies, but is not
conclusive.—R.] [There is no
good reason for doubting that Rufinus refers to the extant epistle
prefixed to the Homilies, and forming, with “the Epistle
of Peter to James,” which precedes it, a preface and fictitious
authentication of that collection.—R.] [The language
of Rufinus confirms that of Irenæus, Eusebius, and Jerome, as to
the episcopal succession at Rome (assuming that Cletus and Anacletus,
named by Irenæus, is identical with Cletus). For other
variations, see Church Histories and Encyclopædias (under
Clemens Romanus). The current opinion at Rome in the
beginning of the fifth century is evident from this passage.
Comp. Ante-Nicene Fathers, vol. i. pp. 1,
2.—R.]
————————————
Book I.
Chapter I.—Clement’s Early History; Doubts.
I Clement, who was born in
the city of Rome, [The first six
chapters closely resemble the corresponding chapters of Homily I.
The variations are no greater than might readily appear in a
version.—R.]
Chapter II.—His Distress.
While I was continually revolving in my mind these and such like questions, suggested I know not how, I was pining away wonderfully through excess of grief; and, what was worse, if at any time I thought to cast aside such cares, as being of little use, the waves of anxiety rose all the higher upon me. For I had in me that most excellent companion, who would not suffer me to rest—the desire of immortality: for, as the subsequent issue showed, and the grace of Almighty God directed, this bent of mind led me to the quest of truth, and the acknowledgment of the true light; and hence it came to pass, that ere long I pitied those whom formerly in my ignorance I believed to be happy.
Chapter III.—His Dissatisfaction with the Schools of the Philosophers.
Having therefore such a bent of mind from my earliest years, the desire of learning something led me to frequent the schools of the philosophers. There I saw that nought else was done, save that doctrines were asserted and controverted without end, contests were waged, and the arts of syllogisms and the subtleties of conclusions were discussed. If at any time the doctrine of the immortality of the soul prevailed, I was thankful; if at any time it was impugned, I went away sorrowful. Still, neither doctrine had the power of truth over my heart. This only I understood, that opinions and definitions of things were accounted true or false, not in accordance with their nature and the truth of the arguments, but in proportion to the talents of those who supported them. And I was all the more tortured in the bottom of my heart, because I was neither able to lay hold of any of those things which were spoken as firmly established, nor was I able to lay aside the desire of inquiry; but the more I endeavoured to neglect and despise them, so much the more eagerly, as I have said, did a desire of this sort, creeping in upon me secretly as with a kind of pleasure, take possession of my heart and mind.
Chapter IV.—His Increasing Disquiet.
Being therefore straitened in the discovery of things, I
said to myself, Why do we labour in vain, since the end of things is
manifest? For if after death I shall be no more, my present
torture is useless; but if there is to be for me a life after death,
let us keep for that life the excitements that belong to it, lest
perhaps some sadder things befall me than those which I now suffer,
unless I shall have lived piously and soberly; and, according to the
opinions of some of the philosophers, I be consigned to the stream of
dark-rolling Phlegethon, or to Tartarus, like Sisyphus and Tityus, and
to eternal punishment in the infernal regions, like Ixion and
Tantalus. And again I would answer to myself: But these
Chapter V.—His Design to Test the Immortality of the Soul.
What, then, shall I do? This shall I do. I shall proceed to Egypt, and there I shall cultivate the friendship of the hierophants or prophets, who preside at the shrines. Then I shall win over a magician by money, and entreat him, by what they call the necromantic art, to bring me a soul from the infernal regions, as if I were desirous of consulting it about some business. But this shall be my consultation, whether the soul be immortal. Now, the proof that the soul is immortal will be put past doubt, not from what it says, or from what I hear, but from what I see: for seeing it with my eyes, I shall ever after hold the surest conviction of its immortality; and no fallacy of words or uncertainty of hearing shall ever be able to disturb the persuasion produced by sight. However, I related this project to a certain philosopher with whom I was intimate, who counselled me not to venture upon it; “for,” said he, “if the soul should not obey the call of the magician, you henceforth will live more hopelessly, as thinking that there is nothing after death, and also as having tried things unlawful. If, however, you seem to see anything, what religion or what piety can arise to you from things unlawful and impious? For they say that transactions of this sort are hateful to the Divinity, and that God sets Himself in opposition to those who trouble souls after their release from the body.” When I heard this, I was indeed staggered in my purpose; yet I could not in any way either lay aside my longing, or cast off the distressing thought.
Chapter VI.—Hears of Christ.
Not to make a long story of it, whilst I was
tossed upon these billows of my thought, a certain report, which took
its rise in the regions of the East in the reign of Tiberius
Cæsar, gradually reached us; and gaining strength as it passed
through every place, like some good message sent from God, it was
filling the whole world, and suffered not the divine will to be
concealed in silence. For it was spread over all places,
announcing that there was a certain person in Judæa, who,
beginning in the springtime, V. R. in the time of
Tiberius Cæsar.
Chapter VII.—Arrival of Barnabas at Rome.
At length meetings began to be held in various
places in the city, and this subject to be discussed in conversation,
and to be a matter of wonder who this might be who had appeared, and
what message He had brought from God to men; until, about the same
year, a certain man, standing in a most crowded place in the city, made
proclamation to the people, saying: “Hear me, O ye citizens
of Rome. The Son of God is now in the regions of Judæa,
promising eternal life to every one who will hear Him, but upon
condition that he shall regulate his actions according to the will of
Him by whom He hath been sent, even of God the Father. Wherefore
turn ye from evil things to good, from things temporal to things
eternal. Acknowledge that there is one God, ruler of heaven and
earth, in whose righteous sight ye unrighteous inhabit His world.
But if ye be converted, and act according to His will, then, coming to
the world to come, and being made immortal, ye shall enjoy His
unspeakable blessings and rewards.” [In Homily I. a
warning of future punishment is added.—R.] [The narrative
in the Homilies is fuller; the preacher at Rome is not named;
Clement attempts to go to Judæa, is driven to Alexandria, and
meets Barnabas there; the occurrences here given in chaps. 8–11
are placed in Alexandria, whence Clement goes, after the departure of
Barnabas, to Cæsarea where he meets Peter (comp. chap.
12).—R.]
Chapter VIII.—His Preaching.
Now, inasmuch as the people began to assent willingly to the things which were sincerely spoken, and to embrace his simple discourse, those who thought themselves learned or philosophic began to laugh at the man, and to flout him, and to throw out for him the grappling-hooks of syllogisms, like strong arms. But he, unterrified, regarding their subtleties as mere ravings, did not even judge them worthy of an answer, but boldly pursued the subject which he had set before him. At length, some one having proposed this question to him as he was speaking, Why a gnat has been so formed, that though it is a small creature, and has six feet, yet it has got wings in addition; whereas an elephant, though it is an immense animal, and has no wings, yet has only four feet; he, paying no attention to the question, went on with his discourse, which had been interrupted by the unseasonable challenge, only adding this admonition at every interruption: “We have it in charge to declare to you the words and the wondrous works of Him who hath sent us, and to confirm the truth of what we speak, not by artfully devised arguments, but by witnesses produced from amongst yourselves. For I recognise many standing in the midst of you whom I remember to have heard along with us the things which we have heard, and to have seen what we have seen. But be it in your option to receive or to spurn the tidings which we bring to you. For we cannot keep back what we know to be for your advantage, because, if we be silent, woe is to us; but to you, if you receive not what we speak, destruction. I could indeed very easily answer your foolish challenges, if you asked for the sake of learning truth,—I mean as to the difference of a gnat and an elephant; but now it were absurd to speak to you of these creatures, when the very Creator and Framer of all things is unknown by you.”
Chapter IX.—Clement’s Interposition on Behalf of Barnabas.
When he had thus spoken, all, as with one consent, with rude voice raised a shout of derision, to put him to shame, and to silence him, crying out that he was a barbarian and a madman. When I saw matters going on in this way, being filled, I know not whence, with a certain zeal, and inflamed with religious enthusiasm, I could not keep silence, but cried out with all boldness, “Most righteously does Almighty God hide His will from you, whom He foresaw to be unworthy of the knowledge of Himself, as is manifest to those who are really wise, from what you are now doing. For when you see that preachers of the will of God have come amongst you, because their speech makes no show of knowledge of the grammatical art, but in simple and unpolished language they set before you the divine commands, so that all who hear may be able to follow and to understand the things that are spoken, you deride the ministers and messengers of your salvation, not knowing that it is the condemnation of you who think yourselves skilful and eloquent, that rustic and barbarous men have the knowledge of the truth; whereas, when it has come to you, it is not even received as a guest, while, if your intemperance and lust did not oppose, it ought to have been a citizen and a native. Thus you are convicted of not being friends of truth and philosophers, but followers of boasting and vain speakers. Ye think that truth dwells not in simple, but in ingenious and subtle words, and produce countless thousands of words which are not to be rated at the worth of one word. What, then, do ye think will become of you, all ye crowd of Greeks, if there is to be, as he says, a judgment of God? But now give over laughing at this man to your own destruction, and let any one of you who pleases answer me; for, indeed, by your barking you annoy the ears even of those who desire to be saved, and by your clamour you turn aside to the fall of infidelity the minds that are prepared for faith. What pardon can there be for you who deride and do violence to the messenger of the truth when he offers to you the knowledge of God? whereas, even if he brought you nothing of truth, yet, even for the kindness of his intentions towards you, you ought to receive with gratitude and welcome.”
Chapter X.—Intercourse with Barnabas.
While I was urging these and similar arguments, a great
excitement was stirred up amongst the bystanders, some being moved with
pity as towards a stranger, and approving my speech as in accordance
with that feeling; others, petulant and stolid, rousing the anger of
their undisciplined minds as much against me as against Barnabas.
But as the day was declining to evening, I laid hold of Barnabas by the
right hand, and led him away, although reluctantly, to my house; and
there I made him remain, lest perchance
Chapter XI.—Departure of Barnabas.
At length I said to him, “Only expound to me the doctrine of that man who you say has appeared, and I will arrange your sayings in my language, and will preach the kingdom and righteousness of Almighty God; and after that, if you wish it, I shall even sail along with you, for I am extremely desirous to see Judæa, and perhaps I shall remain with you always.” To this he answered, “If indeed you wish to see our country, and to learn those things which you desire, set sail with me even now; or, if there be anything that detains you now, I shall leave with you directions to my dwelling, so that when you please to come you may easily find me; for tomorrow I shall set out on my journey.” When I saw him determined, I went down with him to the harbour, and carefully took from him the directions which he gave me to find his dwelling. I told him that, but for the necessity of getting some money which was due to me, I should not at all delay, but that I should speedily follow him. Having told him this, I commended him to the kindness of those who had charge of the ship, and returned sad; for I was possessed of the memory of the intercourse which I had had with an excellent guest and a choice friend.
Chapter XII.—Clement’s Arrival at Cæsarea, and Introduction to Peter.
Having then stopped for a few days, and having in
some measure finished the business of collecting what was owing to me
(for I neglected many things through my desire of hastening, that I
might not be hindered from my purpose), I set sail direct for
Judæa, and after fifteen days landed at Cæsarea Stratonis,
which is the largest city in Palestine. [The two accounts
of the meeting with Peter at Cæsarea are closely
parallel.—R.]
Chapter XIII.—His Cordial Reception by Peter.
But Peter most kindly, when he heard my name, immediately ran to me and kissed me. Then, having made me sit down, he said, “Thou didst well to receive as thy guest Barnabas, preacher of the truth, nothing fearing the rage of the insane people. Thou shalt be blessed. For as you have deemed an ambassador of the truth worthy of all honour, so the truth herself shall receive thee a wanderer and a stranger, and shall enroll thee a citizen of her own city; and then there shall be great joy to thee, because, imparting a small favour, thou shalt be written heir of eternal blessings. Now, therefore, do not trouble yourself to explain your mind to me; for Barnabas has with faithful speech informed me of all things about you and your dispositions, almost daily and without ceasing, recalling the memory of your good qualities. And to point out to you shortly, as to a friend already of one mind with us, what is your best course; if there is nothing to hinder you, come along with us, and hear the word of the truth, which we are going to speak in every place until we come even to the city of Rome; and now, if you wish anything, speak.”
Chapter XIV.—His Account of Himself.
Having detailed to him what purpose I had conceived from
the beginning, and how I had been distracted with vain inquiries, and
all those things which at first I intimated to thee, my lord James, so
that I need not repeat the same things now, I willingly agreed to
travel with him; “for that,” said I, “is just what I
was most eagerly desirous of. But first I should wish the scheme
of truth to be expounded to me, that I may know whether the soul is
mortal or immortal; and if immortal, whether it shall be brought into
judgment for those things which it does here. Further, I desire
to know what that righteousness
Chapter XV.—Peter’s First Instruction: Causes of Ignorance.
“The will and counsel of God has for many reasons been concealed from men; first, indeed, through bad instruction, wicked associations, evil habits, unprofitable conversation, and unrighteous presumptions. On account of all these, I say, first error, then contempt, then infidelity and malice, covetousness also, and vain boasting, and other such like evils, have filled the whole house of this world, like some enormous smoke, and preventing those who dwell in it from seeing its Founder aright, and from perceiving what things are pleasing to Him. What, then, is fitting for those who are within, excepting with a cry brought forth from their inmost hearts to invoke His aid, who alone is not shut up in the smoke-filled house, that He would approach and open the door of the house, so that the smoke may be dissipated which is within, and the light of the sun which shines without may be admitted.”
Chapter XVI.—Instruction Continued: the True Prophet.
“He, therefore, whose aid is needed for the
house filled with the darkness of ignorance and the smoke of vices, is
He, we say, who is called the true Prophet, who alone can enlighten the
souls of men, so that with their eyes they may plainly see the way of
safety. For otherwise it is impossible to get knowledge of divine
and eternal things, unless one learns of that true Prophet; because, as
you yourself stated a little ago, the belief of things, and the
opinions of causes, are estimated in proportion to the talents of their
advocates: hence, also, one and the same cause is now thought
just, now unjust; and what now seemed true, anon becomes false on the
assertion of another. For this reason, the credit of religion and
piety demanded the presence of the true Prophet, that He Himself might
tell us respecting each particular, how the truth stands, and might
teach us how we are to believe concerning each. [This discourse
is given somewhat more fully here than in the
Homilies.—R.]
Chapter XVII.—Peter Requests Him to Be His Attendant.
Having thus spoken, he set forth to me so openly
and so clearly who that Prophet was, and how He might be found, that I
seemed to have before my eyes, and to handle with my hand, the proofs
which he produced concerning the prophetic truth; and I was struck with
intense astonishment, how no one sees, though placed before his eyes,
those things which all are seeking for. Whence, by his command,
reducing into order what he had spoken to me, I compiled a book
concerning the true Prophet, and sent it to you from Cæsarea by
his command. For he said that he had received a command from you
to send you every year an account of his sayings and doings. [Comp. Homily I. 20,
where there is a curious inconsistency. Both accounts seem to
insert this to tally with the fictitious relation to James, and both
may be used to support the theory of a common documentary
basis.—R.]
To this I answered: “I give thanks to God Almighty, because I have been instructed as I wished and desired. At all events, you may depend upon me so far, that I can never come to doubt of those things which I have learned of you; so that even if you yourself should at any time wish to transfer my faith from the true Prophet, you should not be able, because I have drunk in with all my heart what you have spoken. And that you may not think that I am promising you a great thing when I say that I cannot be moved away from this faith, it is with me a certainty, that whoever has received this account of the true Prophet, can never afterwards so much as doubt of its truth. And therefore I am confident with respect to this heaven-taught doctrine, in which all the art of malice is overborne. For in opposition to this prophecy neither any art can stand, nor the subtleties of sophisms and syllogism; but every one who hears of the true Prophet must of necessity long immediately for the truth itself, nor will he afterwards, under pretext of seeking the truth, endure diverse errors. Wherefore, O my lord Peter, be not further anxious about me, as if I were one who does not know what he has received, and how great a gift has been conferred on him. Be assured that you have conferred a favour on one who knows and understands its value: nor can I be easily deceived on that account, because I seem to have gotten quickly what I long desired; for it may be that one who desires gets quickly, while another does not even slowly attain the things which he desires.”
Chapter XIX.—Peter’s Satisfaction.
Then Peter, when he heard me speak thus,
said: “I give thanks to my God, both for your salvation and
for my own peace; for I am greatly delighted to see that you have
understood what is the greatness of the prophetic virtue, and because,
as you say, not even I myself, if I should wish it (which God forbid!),
should be able to turn you away to another faith. Now henceforth
begin to be with us, and to-morrow be present at our discussions, for I
am to have a contest with Simon the magician.” When he had
thus spoken, he retired to take food along with his friends; but he
ordered me to eat by myself; [In the
Homilies this is not expressed, but implied. The whole
passage suggests a separatism quite contrary to Pauline precept.
Compare the more detailed statement of separatism in book ii. 70, 72,
vii. 29; Homily XIII. 4.—R.]
Chapter XX.—Postponement of Discussion with Simon Magus.
Early next morning Zacchæus [Identified in
the Homilies with the publican of Jericho. Fifteen others
are named in Homily II. 1; some of them are introduced in
Recognitions, ii. 1.—R.] Here we follow a
marginal reading. [This chapter
has no direct parallel in the Homilies. While there is a
general resemblance in the remainder of book i. to Homily II., much of
the matter is peculiar, or at least introduced in a connection
different from that of the Homilies.—R.]
To this Peter answered: “Tell Simon in the meantime to do as he pleases, and to rest assured that, Divine Providence granting, he shall always find us ready.” Then Zacchæus went out to intimate to Simon what he had been told. But Peter, looking at us, and perceiving that I was saddened by the putting off of the contest, said: “He who believes that the world is administered by the providence of the Most High God, ought not, O Clement, my friend, to take it amiss, in whatever way particular things happen, being assured that the righteousness of God guides to a favourable and fitting issue even those things which seem superfluous or contrary in any business, and especially towards those who worship Him more intimately; and therefore he who is assured of these things, as I have said, if anything occur contrary to his expectation, he knows how to drive away grief from his mind on that account, holding it unquestionable in his better judgment, that, by the government of the good God, even what seems contrary may be turned to good. Wherefore, O Clement, even now let not this delay of the magician Simon sadden you: for I believe that it has been done by the providence of God, for your advantage; that I may be able, in this interval of seven days, to expound to you the method of our faith without any distraction, and the order continuously, according to the tradition of the true Prophet, who alone knows the past as it was, the present as it is, and the future as it shall be: which things were indeed plainly spoken by Him, but are not plainly written; so much so, that when they are read, they cannot be understood without an expounder, on account of the sin which has grown up with men, as I said before. Therefore I shall explain all things to you, that in those things which are written you may clearly perceive what is the mind of the Lawgiver.”
Chapter XXII.—Repetition of Instructions.
When he had said this, he began to expound to me point by point of those chapters of the law which seemed to be in question, from the beginning of the creation even to that point of time at which I came to him at Cæsarea, telling me that the delay of Simon had contributed to my learning all things in order. “At other times,” said he, “we shall discourse more fully on individual points of which we have now spoken shortly, according as the occasion of our conversation shall bring them before us; so that, according to my promise, you may gain a full and perfect knowledge of all. Since, then, by this delay we have to-day on our hands, I wish to repeat to you again what has been spoken, that it may be the better recalled to your memory.” Then he began in this way to refresh my recollection of what he had said: “Do you remember, O friend Clement, the account I gave you of the eternal age, that knows no end?” Then said I, “Never, O Peter, shall I retain anything, if I can lose or forget that.”
Chapter XXIII.—Repetition Continued.
Then Peter, having heard my answer with pleasure,
said: “I congratulate you because you have answered thus,
not because you speak of these things easily, but because you profess
that you remember them; for the most sublime truths are best honoured
by means of silence. Yet, for the credit of those things which
you remember concerning things not to be spoken, That is, that I may be
sure that you remember these things.
Chapter XXIV.—Repetition Continued.
“There always was, there is now, and there ever
shall be, that by which the first Will be
Chapter XXV.—Repetition Continued.
While I was going on thus, Peter, enraptured with joy, and anxious for me as if I had been his son, lest perhaps I should fail in recollection of the rest, and be put to shame on account of those who were present, said: “It is enough, O Clement; for you have stated these things more clearly than I myself explained them.” Then said I, “Liberal learning has conferred upon me the power of orderly narration, and of stating those things clearly for which there is occasion. And if we use learning in asserting the errors of antiquity, we ruin ourselves by gracefulness and smoothness of speech; but if we apply learning and grace of speech to the assertion of the truth, I think that not a little advantage is thereby gained. Be that as it may, my lord Peter, you can but imagine with what thankfulness I am transported for all the rest of your instruction indeed, but especially for the statement of that doctrine which you gave: There is one God, whose work the world is, and who, because He is in all respects righteous, shall render to every one according to his deeds. And after that you added: For the assertion of this dogma countless thousands of words will be brought forward; but in those to whom is granted knowledge of the true Prophet, all this forest of words is cut down. And on this account, since you have delivered to me a discourse concerning the true Prophet, you have strengthened me with all confidence of your assertions.” And then, having perceived that the sum of all religion and piety consists in this, I immediately replied: “You have proceeded most excellently, O Peter: wherefore, in future, expound unhesitatingly, as to one who already knows what are the foundations of faith and piety, the traditions of the true Prophet, who alone, as has been clearly proved, is to be believed. But that exposition which requires assertions and arguments, reserve for the unbelievers, to whom you have not yet judged it proper to commit the indubitable faith of prophetic grace.” When I had said this, I added: “You promised that you would give at the proper time two things: first this exposition, at once simple and entirely free from error; and then an exposition of each individual point as it may be evolved in the course of the various questions which shall be raised. And after this you expounded the sequence of things in order from the beginning of the world, even to the present time; and if you please, I can repeat the whole from memory.”
Chapter XXVI.—Friendship of God; How Secured.
To this Peter answered: “I am exceedingly delighted, O Clement, that I commit my words to so safe a heart; for to be mindful of the things that are spoken is an indication of having in readiness the faith of works. But he from whom the wicked demon steals away the words of salvation, and snatches them away from his memory, cannot be saved, even though he wish it; for he loses the way by which life is reached. Wherefore let us the rather repeat what has been spoken, and confirm it in your heart, that is, in what manner or by whom the world was made, that we may proceed to the friendship of the Creator. But His friendship is secured by living well, and by obeying His will; which will is the law of all that live. We shall therefore unfold these things briefly to you, in order that they may be the more surely remembered.
Chapter XXVII.—Account of the Creation.
“In the beginning, [Hilgenfeld regards
chaps. 27–72 as part of the Jewish-Christian document called
Kerygma Petri, of which an outline is given in book iii.
75. This he thinks was of Roman origin. Certainly these
chapters bear many marks of an earlier origin than most of the
pseudo-Clementine literature. Much of the matter is not found
elsewhere in this literature: the tone of the discourse is much
superior; the instruction represented as given to Clement, is quite
well adapted to his needs as a heathen inquirer; the views presented
are not so extravagant as much that occurs in the Homilies; the
attempt to adjust the statements to the New-Testament narrative is
skilfully made, and there is not lacking a great vraisemblance. It may not be improper to add,
that the impressions first given in regard to this passage were made
upon the writer of this note quite independently of Hilgenfeld’s
theory; some of them committed to writing without a thought of
maintaining that theory.—R.]
Chapter XXVIII.—Account of the Creation Continued.
“After this He adorns that visible heaven
with stars. He places in it also the sun and the moon, that the
day might enjoy the light of the one, the night that of the other; and
that at the same time they might be for an indication of things past,
present, and future. For they were made for signs of seasons and
of days, which, although they are seen indeed by all, are understood
only by the learned and intelligent. And when, after this, He had
ordered living creatures to be produced from the earth and the waters,
He made Paradise, which also He named a place of delights. But
after all these things He made man, on whose account He had prepared
all things, whose internal species That is, his soul,
according to the doctrine of the pre-existence of souls.
Chapter XXIX.—The Giants: the Flood.
“All things therefore being completed which
are in heaven, and in earth, and in the waters, and the human race also
having multiplied, in the eighth generation, righteous men, who had
lived the life of angels, being allured by the beauty of women, fell
into promiscuous and illicit connections with these; The writer here
translates the words of the Septuagint, of οἱ γίγαντες
οἱ ἀπ᾽
αἰῶνος οἱ
ἄνθρωποι οἱ
ὀνομαστοί, illi
qui a seculo nominantur. We have given the translation of our
authorized version. It is likely, however, that the writer
believed the name to imply that they lived to a great age, as is
maintained by Diodorus quoted by Suicer on the word, or he may have
traced the word to γῆ.
Chapter XXX.—Noah’s Sons.
“In the twelfth generation, when God had
blessed men, and they had begun to multiply, [With this chapter
compare Homily IX. 3–7.—R.]
Chapter XXXI.—World After the Flood.
“In the eighteenth generation walled cities
were built, armies were organized and armed, judges and laws were
sanctioned, temples were built, and the princes of nations were adored
as gods. In the nineteenth generation the descendants of him who
had been cursed after the flood, going beyond their proper bounds which
they had obtained by lot in the western regions, drove into the eastern
lands those who had obtained the middle portion of the world, and
pursued them as far as Persia, while themselves violently took
possession of the country from which they expelled them. In the
twentieth generation a son for the first time died before his
father,
Chapter XXXII.—Abraham.
“In the twenty-first generation there was a
certain wise man, of the race of those who were expelled, of the family
of Noah’s eldest son, by name Abraham, from whom our Hebrew
nation is derived. [This orderly and
consistent explanation of the Old-Testament economy (chaps.
32–39) is peculiar to the
Recognitions.—R.]
Chapter XXXIII.—Abraham: His Posterity.
“Therefore Abraham, when he was desirous to learn the causes of things, and was intently pondering upon what had been told him, the true Prophet appeared to him, who alone knows the hearts and purpose of men, and disclosed to him all things which he desired. He taught him the knowledge of the Divinity; intimated the origin of the world, and likewise its end; showed him the immortality of the soul, and the manner of life which was pleasing to God; declared also the resurrection of the dead, the future judgment, the reward of the good, the punishment of the evil,—all to be regulated by righteous judgment: and having given him all this information plainly and sufficiently, He departed again to the invisible abodes. But while Abraham was still in ignorance, as we said to you before, two sons were born to him, of whom the one was called Ismael, and the other Heliesdros. From the one are descended the barbarous nations, from the other the people of the Persians, some of whom have adopted the manner of living and the institutions of their neighbours, the Brachmans. Others settled in Arabia, of whose posterity some also have spread into Egypt. From them some of the Indians and of the Egyptians have learned to be circumcised, and to be of purer observance than others, although in process of time most of them have turned to impiety what was the proof and sign of purity.”
Chapter XXXIV.—The Israelites in Egypt.
“Nevertheless, as he had got these two sons
during the time while he still lived in ignorance of things, having
received the knowledge of God, he asked of the Righteous One that he
might merit to have offspring by Sarah, who was his lawful wife, though
she was barren. She obtained a son. whom he named Isaac, from
whom came Jacob, and from him the twelve patriarchs, and from these
twelve seventy-two. These, when famine befell came into Egypt
with all their family; and in the course of four hundred years, being
multiplied by the blessing and promise of God, they were afflicted by
the Egyptians. And when they were afflicted the true Prophet
appeared to Moses,
Chapter XXXV.—The Exodus.
“After this, Moses, by the command of God,
whose providence is over all, led out the people of the Hebrews into
the wilderness; and, leaving the shortest road which leads from Egypt
to Judæa, he led the people through long windings of the
wilderness, that, by the discipline of forty years, the novelty of a
changed manner of life might root out the evils which had clung to them
by a long-continued familiarity with the customs of the
Egyptians. Meantime they came to Mount Sinai, and thence the law
was given to them with voices and sights from heaven, written in ten
precepts, of which the first and greatest was that they should worship
God Himself alone, and not make to themselves any appearance or
form That is, picture or
statue. Comp.
Chapter XXXVI.—Allowance of Sacrifice for a Time.
“When meantime Moses, that faithful and wise
steward, perceived that the vice of sacrificing to idols had been
deeply ingrained into the people from their association with the
Egyptians, and that the root of this evil could not be extracted from
them, he allowed them indeed to sacrifice, but permitted it to be done
only to God, that by any means he might cut off one half of the deeply
ingrained evil, leaving the other half to be corrected by another, and
at a future time; by Him, namely, concerning whom he said himself,
‘A prophet shall the Lord your God raise unto you, whom ye shall
hear even as myself, according to all things which He shall say to
you. Whosoever shall not hear that prophet, his soul shall be cut
off from his people.
Chapter XXXVII.—The Holy Place.
“In addition to these things, he also
appointed a place in which alone it should be lawful to them to
sacrifice to God.
Chapter XXXVIII.—Sins of the Israelites.
“Moses,
Chapter XXXIX.—Baptism Instituted in Place of Sacrifices.
“But when the time began to draw near that what was wanting in the Mosaic institutions should be supplied, as we have said, and that the Prophet should appear, of whom he had foretold that He should warn them by the mercy of God to cease from sacrificing; lest haply they might suppose that on the cessation of sacrifice there was no remission of sins for them, He instituted baptism by water amongst them, in which they might be absolved from all their sins on the invocation of His name, and for the future, following a perfect life, might abide in immortality, being purified not by the blood of beasts, but by the purification of the Wisdom of God. Subsequently also an evident proof of this great mystery is supplied in the fact, that every one who, believing in this Prophet who had been foretold by Moses, is baptized in His name, shall be kept unhurt from the destruction of war which impends over the unbelieving nation, and the place itself; but that those who do not believe shall be made exiles from their place and kingdom, that even against their will they may understand and obey the will of God.”
Chapter XL.—Advent of the True Prophet.
“These things therefore having been
fore-arranged, He who was expected comes, bringing signs and miracles
as His credentials by which He should be made manifest. But not
even so did the people believe, though they had been trained during so
many ages to the belief of these things. And not only did they
not believe, but they added blasphemy to unbelief, saying that He was a
gluttonous man and a belly-slave, and that He was actuated by a
demon,
Chapter XLI.—Rejection of the True Prophet.
“But some one perhaps may say that it is
possible for any one to imitate a number; but what shall we say of the
signs and miracles which He wrought? For Moses had wrought
miracles and cures in Egypt. He also of whom he foretold that He
should rise up a prophet like unto himself, though He cured every
sickness and infirmity among the people, wrought innumerable miracles,
and preached eternal life, was hurried by wicked men to the cross;
which deed was, however, by His power turned to good. In short,
while He was suffering, all the world suffered with Him; for the sun
was darkened, the mountains were torn asunder, the graves were opened,
the veil of the temple was rent,
Chapter XLII.—Call of the Gentiles.
“But inasmuch as it was necessary that the
Gentiles should be called into the room of those who remained
unbelieving, [Chaps. 42, 43, show
little of the Ebionitic tendency, except in the attempt to reduce the
difference between Jews and Christians to the single point of belief in
the Messiahship of Jesus.—R]
“Nevertheless, the truth everywhere
prevailed; for, in proof that these things were done by divine power,
we who had been very few became in the course of a few days, by the
help of God, far more than they. So that the priests at one time
were afraid, lest haply, by the providence of God, to their confusion,
the whole of the people should come over to our faith. Therefore
they often sent to us, and asked us to discourse to them concerning
Jesus, whether He were the Prophet whom Moses foretold, who is the
eternal Christ.
Chapter XLIV.—Challenge by Caiaphas.
“But when we twelve apostles, on the day of
the passover, had come together with an immense multitude, and entered
into the church of the brethren, each one of us, at the request of
James, [Evidently “the
Lord’s brother.” Comp. chap. 68.—R.] This account of
occurrences in Jerusalem (chaps. 45–70) is probably meant to
supplement
Chapter XLV.—The True Prophet: Why Called the Christ.
Then Peter began to instruct me in this
manner: [The discourse
of chaps. 45–52 is interesting from its christological
consistency. The doctrine, while showing Ebionitic origin, is
closer to the Catholic view than that of the
Homilies.—R.] [The
references to oil in chaps. 45–48, particularly the connection of
anointing with baptism, have been regarded, since the discovery of the
full text of Hippolytus, as showing traces of relationship to the
system of the Elkesaites. See Introductory Notice. In the
forms given by Hippolytus (see Ante-Nicene Fathers, v. pp. 132,
133) the oil is represented as one of “seven witnesses” to
be adjured by the subject of baptism.—R.]
Chapter XLVI.—Anointing.
“But now also I shall, by a very short
representation, recall you to the recollection of all these
things. In the present life, Aaron, the first high
priest,
Chapter XLVII.—Adam Anointed a Prophet.
To this, I replied: “I remember, Peter, that you told me of the first man that he was a prophet; but you did not say that he was anointed. If then there be no prophet without anointing, how could the first man be a prophet, since he was not anointed?” Then Peter, smiling, said: “If the first man prophesied, it is certain that he was also anointed. For although he who has recorded the law in his pages is silent as to his anointing, yet he has evidently left us to understand these things. For as, if he had said that he was anointed, it would not be doubted that he was also a prophet, although it were not written in the law; so, since it is certain that he was a prophet, it is in like manner certain that he was also anointed, because without anointing he could not be a prophet. But you should rather have said, If the chrism was compounded by Aaron, by the perfumer’s art, how could the first man be anointed before Aaron’s time, the arts of composition not yet having been discovered?” Then I answered, “Do not misunderstand me, Peter; for I do not speak of that compounded ointment and temporal oil, but of that simple and eternal ointment, which you told me was made by God, after whose likeness you say that that other was compounded by men.”
Chapter XLVIII.—The True Prophet, a Priest.
Then Peter answered, with an appearance of indignation: “What! do you suppose, Clement, that all of us can know all things before the time? But not to be drawn aside now from our proposed discourse, we shall at another time, when your progress is more manifest, explain these things more distinctly.
“Then, however, a priest or a prophet, being
anointed with the compounded ointment, putting fire to the altar of
God, was held illustrious in all the world. But after Aaron, who
was a priest, another is taken out of the waters. I do not speak
of Moses, but of Him who, in the waters of baptism, was called by God
His Son.
Chapter XLIX.—Two Comings of Christ.
“His coming, therefore, was predicted by Moses, who delivered the law of God to men; but by another also before him, as I have already informed you. He therefore intimated that He should come, humble indeed in His first coming, but glorious in His second. And the first, indeed, has been already accomplished; since He has come and taught, and He, the Judge of all, has been judged and slain. But at His second coming He shall come to judge, and shall indeed condemn the wicked, but shall take the pious into a share and association with Himself in His kingdom. Now the faith of His second coming depends upon His first. For the prophets—especially Jacob and Moses—spoke of the first, but some also of the second. But the excellency of prophecy is chiefly shown in this, that the prophets spoke not of things to come, according to the sequence of things; otherwise they might seem merely as wise men to have conjectured what the sequence of things pointed out.”
Chapter L.—His Rejection by the Jews.
“But what I say is this: It was to be
expected that Christ should be received by the Jews, to whom He came,
and that they should believe on Him who was expected for the salvation
of the people, according to the traditions of the fathers; but that the
Gentiles should be averse to Him, since neither promise nor
announcement concerning Him had been made to them, and indeed he had
never been made known to them even by name. Yet the prophets,
contrary to the order and sequence of things, said that He should be
the expectation of the Gentiles, and not of the Jews.
“Him, therefore, has God appointed in the end of the world; because it was impossible that the evils of men could be removed by any other, provided that the nature of the human race were to remain entire, i.e., the liberty of the will being preserved. This condition, therefore, being preserved inviolate, He came to invite to His kingdom all righteous ones, and those who have been desirous to please Him. For these He has prepared unspeakable good things, and the heavenly city Jerusalem, which shall shine above the brightness of the sun, for the habitation of the saints. But the unrighteous, and the wicked and those who have despised God, and have devoted the life given them to diverse wickednesses, and have given to the practice of evil the time which was given them for the work of righteousness He shall hand over to fitting and condign vengeance. But the rest of the things which shall then be done, it is neither in the power of angels nor of men to tell or to describe. This only it is enough for us to know, that God shall confer upon the good an eternal possession of good things.”
Chapter LII.—The Saints Before Christ’s Coming.
When he had thus spoken, I answered:
“If those shall enjoy the kingdom of Christ, whom His coming
shall find righteous, shall then those be wholly deprived of the
kingdom who have died before His coming?” Then Peter
says: “You compel me, O Clement, to touch upon things that
are unspeakable. But so far as it is allowed to declare them, I
shall not shrink from doing so. Know then that Christ, who was
from the beginning, and always, was ever present with the pious, though
secretly, through all their generations: especially with those
who waited for Him, to whom He frequently appeared. But the time
was not yet that there should be a resurrection of the bodies that were
dissolved; but this seemed rather to be their reward from God, that
whoever should be found righteous, should remain longer in the body;
or, at least, as is clearly related in the writings of the law
concerning a certain righteous man, that God translated him.
Chapter LIII.—Animosity of the Jews.
“Wherefore there is not the least doubt concerning Christ; and all the unbelieving Jews are stirred up with boundless rage against us, fearing lest haply He against whom they have sinned should be He. And their fear grows all the greater, because they know that, as soon as they fixed Him on the cross, the whole world showed sympathy with Him; and that His body, although they guarded it with strict care, could nowhere be found; and that innumerable multitudes are attaching themselves to His faith. Whence they, together with the high priest Caiaphas, were compelled to send to us again and again, that an inquiry might be instituted concerning the truth of His name. And when they were constantly entreating that they might either learn or teach concerning Jesus, whether He were the Christ, it seemed good to us to go up into the temple, and in the presence of all the people to bear witness concerning Him, and at the same time to charge the Jews with many foolish things which they were doing. For the people was now divided into many parties, ever since the days of John the Baptist.”
Chapter LIV.—Jewish Sects.
“For when the rising of Christ was at hand
for the abolition of sacrifices, and for the bestowal of the grace of
baptism, the enemy, understanding from the predictions that the time
was at hand, wrought various schisms among the people, that, if haply
it might be possible to abolish the former sin, That is, the sin of
sacrifice. [Comp. book ii.
8–11 and Homily II. 24. The writer here confuses the later
Dositheus with an earlier teacher, whose disciple Zadok was the founder
of the sect of the Sadduccees.—R.]
Chapter LV.—Public Discussion.
“However, as we were proceeding to say, when
the high priest had often sent priests to ask us that we might
discourse with one another concerning Jesus; when it seemed a fit
opportunity, and it pleased all the Church, we went up to the temple,
and, standing on the steps together with our faithful brethren, the
people kept perfect silence; and first the high priest began to exhort
the people that they should hear patiently and quietly, and at the same
time witness and judge of those things that were to be spoken.
Then, in the next place, exalting with many praises the rite or
sacrifice which had been bestowed by God upon the human race for the
remission of sins, he found fault with the baptism of our Jesus, as
having been recently brought in in opposition to the sacrifices.
But Matthew, [Here we encounter
that favourite notion of apocryphal writers, that each Apostle must he
represented as contributing his portion to the statement and defence of
the faith.—R.]
Chapter LVI.—Sadducees Refuted.
“But the party of the Sadducees, who deny the resurrection of the dead, were in a rage, so that one of them cried out from amongst the people, saying that those greatly err who think that the dead ever arise. In opposition to him, Andrew, my brother, answering, declared that it is not an error, but the surest matter of faith, that the dead rise, in accordance with the teaching of Him of whom Moses foretold that He should come the true Prophet. ‘Or if,’ says he, ‘you do not think that this is He whom Moses foretold, let this first be inquired into, so that when this is clearly proved to be He, there may be no further doubt concerning the things which He taught.’ These, and many such like things, Andrew proclaimed, and then stopped.”
Chapter LVII.—Samaritan Refuted.
“But a certain Samaritan, speaking against
the people and against God, and asserting that neither are the dead to
rise, nor is that worship of God to be maintained which is in
Jerusalem, but that Mount Gerizim is to be reverenced, added also this
in opposition to us, that our Jesus was not He whom Moses foretold as a
Prophet to come into the world. Against him, and another who
supported him in what he said, James and John, the sons of Zebedee,
strove vigorously; and although they had a command not to enter into
their cities,
Chapter LVIII.—Scribes Refuted.
“And, behold, one of the scribes, shouting out from the midst of the people, says: ‘The signs and miracles which your Jesus wrought, he wrought not as a prophet, but as a magician.’ Him Philip eagerly encounters, showing that by this argument he accused Moses also. For when Moses wrought signs and miracles in Egypt, in like manner as Jesus also did in Judæa, it cannot be doubted that what was said of Jesus might as well be said of Moses. Having made these and such like protestations, Philip was silent.”
Chapter LIX.—Pharisees Refuted.
“Then a certain Pharisee, hearing this, chid
Philip because he put Jesus on a level with Mo
Chapter LX.—Disciples of John Refuted.
“And, behold, one of the disciples of John
asserted that John was the Christ, and not Jesus, inasmuch as Jesus
Himself declared that John was greater than all men and all
prophets. We should doubtless read
“Barsabas.”
Chapter LXI.—Caiaphas Answered.
“Then Caiaphas attempted to impugn the
doctrine of Jesus, saying that He spoke vain things, for He said that
the poor are blessed;
Chapter LXII.—Foolishness of Preaching.
“Therefore Caiaphas, again looking at me, and sometimes in the way of warning and sometimes in that of accusation, said that I ought for the future to refrain from preaching Christ Jesus, lest I should do it to my own destruction, and lest, being deceived myself, I should also deceive others. Then, moreover, he charged me with presumption, because, though I was unlearned, a fisherman, and a rustic, I dared to assume the office of a teacher. As he spoke these things, and many more of like kind, I said in reply, that I incurred less danger, if, as he said, this Jesus were not the Christ, because I received Him as a teacher of the law; but that he was in terrible danger if this be the very Christ, as assuredly He is: for I believe in Him who has appeared; but for whom else, who has never appeared, does he reserve his faith? But if I, an unlearned and uneducated man, as you say, a fisherman and a rustic, have more understanding than wise elders, this, said I, ought the more to strike terror into you. For if I disputed with any learning, and won over you wise and learned men, it would appear that I had acquired this power by long learning, and not by the grace of divine power; but now, when, as I have said, we unskilled men convince and overcome you wise men, who that has any sense does not perceive that this is not a work of human subtlety, but of divine will and gift?”
“Thus we argued and bore witness; and we who were unlearned men and fishermen, taught the priests concerning the one only God of heaven; the Sadducees, concerning the resurrection of the dead; the Samaritans, concerning the sacredness of Jerusalem (not that we entered into their cities, but disputed with them in public); the scribes and Pharisees, concerning the kingdom of heaven; the disciples of John, that they should not suffer John to be a stumbling-block to them; and all the people, that Jesus is the eternal Christ. At last, however, I warned them, that before we should go forth to the Gentiles, to preach to them the knowledge of God the Father, they should themselves be reconciled to God, receiving His Son; for I showed them that in no way else could they be saved, unless through the grace of the Holy Spirit they hasted to be washed with the baptism of threefold invocation, and received the Eucharist of Christ the Lord, whom alone they ought to believe concerning those things which He taught, that so they might merit to attain eternal salvation; but that otherwise it was utterly impossible for them to be reconciled to God, even if they should kindle a thousand altars and a thousand high altars to Him.”
Chapter LXIV.—Temple to Be Destroyed.
“‘For we,’ said I, ‘have
ascertained beyond doubt that God is much rather displeased with the
sacrifices which you offer, the time of sacrifices having now passed
away; and because ye will not acknowledge that the time for offering
victims is now past, therefore the temple shall be destroyed, and the
abomination of desolation
Chapter LXV.—Tumult Stilled by Gamaliel.
“When I had thus spoken, the whole multitude
of the priests were in a rage, because I had foretold to them the
overthrow of the temple. Which when Gamaliel, a chief of the
people, saw—who was secretly our brother in the faith, but by our
advice remained among them—because they were greatly enraged and
moved with intense fury against us, he stood up, and said,
Chapter LXVI.—Discussion Resumed.
“Now when we had come to our James, while we detailed to him all that had been said and done, we supped, and remained with him, spending the whole night in supplication to Almighty God, that the discourse of the approaching disputation might show the unquestionable truth of our faith. Therefore, on the following day, James the bishop went up to the temple with us, and with the whole church. There we found a great multitude, who had been waiting for us from the middle of the night. Therefore we took our stand in the same place as before, in order that, standing on an elevation, we might be seen by all the people. Then, when profound silence was obtained, Gamaliel, who, as we have said, was of our faith, but who by a dispensation remained amongst them, that if at any time they should attempt anything unjust or wicked against us, he might either check them by skillfully adopted counsel, or might warn us, that we might either be on our guard or might turn it aside;—he therefore, as if acting against us, first of all looking to James the bishop, addressed him in this manner:—
Chapter LXVII.—Speech of Gamaliel.
“‘If I, Gamaliel, deem it no reproach either
to my learning or to my old age to learn something from babes and
unlearned ones, if haply there be anything which it is for profit or
for safety to acquire (for he who lives reasonably knows that nothing
is more precious than the soul), ought not this to be the object of
love and desire to all, to learn what they do not know, and to teach
what they have learned? For it is most certain that neither
friendship, nor kindred, nor lofty power, ought to be more precious to
men than truth. Therefore you, O brethren, if ye know anything
more, shrink not from laying it
Chapter LXVIII.—The Rule of Faith.
“These sayings of Gamaliel did not much
please Caiaphas; and holding him in suspicion, as it seemed, he began
to insinuate himself cunningly into the discussions: for, smiling
at what Gamaliel had said, the chief of the priests asked of James, the
chief of the bishops, [This title is
consistent with the position accorded to James the Lord’s brother
in the entire pseudo-Clementine literature.—R.]
Chapter LXIX.—Two Comings of Christ.
“To him our James began to show, that
whatsoever things the prophets say they have taken from the law, and
what they have spoken is in accordance with the law. He also made
some statements respecting the books of the Kings, in what way, and
when, and by whom they were written, and how they ought to be
used. And when he had discussed most fully concerning the law,
and had, by a most clear exposition, brought into light whatever things
are in it concerning Christ, he showed by most abundant proofs that
Jesus is the Christ, and that in Him are fulfilled all the prophecies
which related to His humble advent. For he showed that two
advents of Him are foretold: one in humiliation, which He has
accomplished; the other in glory, which is hoped for to be
accomplished, when He shall come to give the kingdom to those who
believe in Him, and who observe all things which He has
commanded. And when he had plainly taught the people concerning
these things, he added this also: That unless a man be baptized
in water, in the name of the threefold blessedness, as the true Prophet
taught, he can neither receive remission of sins nor enter into the
kingdom of heaven; and he declared that this is the prescription of the
unbegotten God. To which he added this also: ‘Do not
think that we speak of two unbegotten Gods, or that one is divided into
two, or that the same is made male and female. But we speak of
the only-begotten Son of God, not sprung from another source, but
ineffably self-originated; and in like manner we speak of the
Paraclete.’ [This sentence seems to
have been framed to accord with the Catholic doctrine.—R.]
Chapter LXX.—Tumult Raised by Saul.
“And when matters were at that point that
they should come and be baptized, some one of our enemies, A marginal note in one
of the manuscripts states that this enemy was Saul. [This is
confirmed by chap. 71.—R.]
“But our friends lifted him up, for they
were both more numerous and more powerful than the others; but, from
their fear of God, they rather suffered themselves to be killed by an
inferior force, than they would kill others. But when the evening
came the priests shut up the temple, and we returned to the house of
James, and spent the night there in prayer. Then before daylight
we went down to Jericho, to the number of 5000 men. Then after
three days one of the brethren came to us from Gamaliel, whom we
mentioned before, bringing to us secret tidings that that enemy had
received a commission from Caiaphas, the chief priest, that he should
arrest all who believed in Jesus, and should go to Damascus with his
letters, and that there also, employing the help of the unbelievers, he
should make havoc among the faithful; and that he was hastening to
Damascus chiefly on this account, because he believed that Peter had
fled thither.
Chapter LXXII.—Peter Sent to Cæsarea.
“While, therefore, we abode in Jericho, and
gave ourselves to prayer and fasting, James the bishop sent for me, and
sent me here to Cæsarea, saying that Zacchæus had written to
him from Cæsarea, that one Simon, a Samaritan magician, was
subverting many of our people, asserting that he was one
Stans, [Comp. book ii. 7
and Homily II. 22, 24.—R.] [The visit of Peter to
Cæsarea narrated in
Chapter LXXIII.—Welcomed by Zacchæus.
“When I entered the city, our most beloved brother Zacchæus met me; and embracing me, brought me to this lodging, in which he himself stayed, inquiring of me concerning each of the brethren, especially concerning our honourable brother James. And when I told him that he was still lame on one foot, on his immediately asking the cause of this, I related to him all that I have now detailed to you, how we had been called by the priests and Caiaphas the high priest to the temple, and how James the archbishop, standing on the top of the steps, had for seven successive days shown the whole people from the Scriptures of the Lord that Jesus is the Christ; and how, when all were acquiescing that they should be baptized by him in the name of Jesus, an enemy did all those things which I have already mentioned, and which I need not repeat.”
Chapter LXXIV.—Simon Magus Challenges Peter.
“When Zacchæus had heard these things, he
told me in return of the doings of Simon; and in the meantime Simon
himself—how he heard of my arrival I do not know—sent a
message to me, saying, ‘Let us dispute to-morrow in the hearing
of the people.’ To which I answered, ‘Be it so, as it
pleaseth you.’ And this promise of mine was known over the
whole city, so that even you, who arrived on that very day, learned
that I was to hold a discussion with Simon on the following day, and
having found out my abode, according to the directions which you had
received from Barnabas, came to me. But I so rejoiced at your
coming, that my mind, moved I know not how, hastened to expound all
things quickly to you, yet especially that which is the main point in
our faith, concerning the true Prophet, which alone, I doubt not, is a
sufficient foundation for the whole of our doctrine. Then, in the
next place, I unfolded to you the more secret meaning of the written
law, through its several heads, which there was occasion to unfold;
neither did I conceal from you the good things of the traditions.
But what remains, beginning from tomorrow, you shall hear from day to
day in connection with the questions which will be raised in the
discussion with Simon,
I then declared that I owed him all thanks for what he had told me, and promised that I would most readily do all that he commanded. Then, having taken food, he ordered me to rest, and he also betook himself to rest.”
————————————
Book II.
Chapter I.—Power of Habit.
When the day dawned which
had been fixed for the discussion with Simon, Peter, rising at the
first cock-crowing, aroused us also: for we were sleeping in the
same apartment, thirteen of us in all; [With this list compare
that in iii. 68, where four others are added (or substituted), and some
importance given to the number twelve. See also Homily II.
1. The variety and correspondence point to the use of a common
basis.—R.] That is, the lamp which
had been lighted in the evening.
“I confess, brethren, that I wonder at the power of human nature, which I see to be fit and suited to every call upon it. This, however, it occurs to me to say of what I have found by experience, that when the middle of the night is passed, I awake of my own accord, and sleep does not come to me again. This happens to me for this reason, that I have formed the habit of recalling to memory the words of my Lord, which I heard from Himself; and for the longing I have towards them, I constrain my mind and my thoughts to be roused, that, awaking to them, and recalling and arranging them one by one, I may retain them in my memory. From this, therefore, whilst I desire to cherish the sayings of the Lord with all delight in my heart, the habit of waking has come upon me, even if there be nothing that I wish to think of. Thus, in some unaccountable way, when any custom is established, the old custom is changed, provided indeed you do not force it above measure, but as far as the measure of nature admits. For it is not possible to be altogether without sleep; otherwise night would not have been made for rest.”
Chapter II.—Curtailment of Sleep.
Then I, when I heard this, said: “You have very well said, O Peter; for one custom is superseded by another. For when I was at sea, I was at first distressed, and all my system was disordered, so that I felt as if I had been beaten, and could not bear the tossing and tumult of the sea; but after a few days, when I had got accustomed to it, I began to bear it tolerably, so that I was glad to take food immediately in the morning along with the sailors, whereas before it was not my custom to eat anything before the seventh hour. Now, therefore, simply from the custom which I then acquired, hunger reminds me about that time at which I used to eat with the sailors; which, however, I hope to get rid of, when once another custom shall have been formed. I believe, therefore, that you also have acquired the habit of wakefulness, as you state; and you have wished at a fitting time to explain this to us, that we also may not grudge to throw off and dispense with some portion of our sleep, that we may be able to take in the precepts of the living doctrine. For when the food is digested, and the mind is under the influence of the silence of night, those things which are seasonably taught abide in it.”
Chapter III.—Need of Caution.
Then Peter, being pleased to hear that I
understood the purport of his preface, that he had delivered it for our
advantage; and commending me, doubtless for the purpose of encouraging,
and stimulating me, began to deliver the following discourse: [In the
Homilies the discourse before the discussion with Simon is much
fuller.—R.]
Chapter IV.—Prudence in Dealing with Opponents.
“But for other reasons also it is of importance that I should have some knowledge of this man. For if I know that in those things concerning which it cannot be doubted that they are good, he is faultless and irreproachable,—that is to say, if he is sober, merciful, upright, gentle, and humane, which no one doubts to be good qualities,—then it will seem to be fitting, that upon him who possesses these good virtues, that which is lacking of faith and knowledge should be conferred; and so his life, which is in other respects worthy of approbation, should be amended in those points in which it shall appear to be imperfect. But if he remains wrapped up and polluted in those sins which are manifestly such, it does not become me to speak to him at all of the more secret and sacred things of divine knowledge, but rather to protest and confront him, that he cease from sin, and cleanse his actions from vice. But if he insinuate himself, and lead us on to speak what he, while he acts improperly, ought not to hear, it will be our part to parry him cautiously. For not to answer him at all does not seem proper, for the sake of the hearers, lest haply they may think that we decline the contest through want of ability to answer him, and so their faith may be injured through their misunderstanding of our purpose.”
Chapter V.—Simon Magus, a Formidable Antagonist.
When Peter had thus spoken to us, Niceta asks
permission to say something to him; [The statements of
Niceta and Aquila are introduced in the Homilies before the
postponement of the discussion with Simon. There is a remarkable
variety in the minor details respecting Simon as given in the two
narratives.—R.]
Chapter VI.—Simon Magus: His Wickedness.
When Niceta had thus spoken, Aquila also, asking that he might be permitted to speak, proceeded in manner following: “Receive, I entreat thee, most excellent Peter, the assurance of my love towards thee; for indeed I also am extremely anxious on thy account. And do not blame us in this, for indeed to be concerned for any one cometh of affection; whereas to be indifferent is no less than hatred. But I call God to witness that I feel for thee, not as knowing thee to be weaker in debate,—for indeed I was never present at any dispute in which thou wert engaged,—but because I well know the impieties of this man, I think of thy reputation, and at the same time the souls of the hearers, and above all, the interests of the truth itself. For this magician is vehement towards all things that he wishes, and wicked above measure. For in all things we know him well, since from boyhood we have been assistants and ministers of his wickedness; and had not the love of God rescued us from him, we should even now be engaged in the same evil deeds with him. But a certain inborn love towards God rendered his wickedness hateful to us, and the worship of God attractive to us. Whence I think also that it was the work of Divine Providence, that we, being first made his associates, should take knowledge in what manner or by what art he effects the prodigies which he seems to work. For who is there that would not be astonished at the wonderful things which he does? Who would not think that he was a god come down from heaven for the salvation of men? For myself, I confess, if I had not known him intimately, and had taken part in his doings, I would easily have been carried away with him. Whence it was no great thing for us to be separated from his society, knowing as we did that he depends upon magic arts and wicked devices. But if thou also thyself wish to know all about him—who, what, and whence he is, and how he contrives what he does—then listen.”
Chapter VII.—Simon Magus: His History.
“This Simon’s father was Antonius, and his
mother Rachel. By nation he is a Samaritan, from a village of the
Gettones; by profession a magi
Chapter VIII.—Simon Magus: His History.
“For after that John the Baptist was killed,
as you yourself also know, when Dositheus had broached his
heresy, [Comp. i. 54. In
Homily II. 23 Simon is said to be a follower of John the Baptist, one
of the thirty chief men: so Dositheus. Here Dositheus is
represented as the head of a separate sect; so in i. 54.—R.] [Called
“Helena” in the Homilies, and identified apparently
with Helen, the cause of the Trojan War.—R.]
Chapter IX.—Simon Magus: His Profession.
“But not long after he fell in love with
that woman whom they call Luna; and he confided all things to us as his
friends: how he was a magician, and how he loved Luna, and how,
being desirous of glory, he was unwilling to enjoy her ingloriously,
but that he was waiting patiently till he could enjoy her honourably;
yet so if we also would conspire with him towards the accomplishment of
his desires. And he promised that, as a reward of this service,
he would cause us to be invested with the highest honours, and we
should be believed by men to be gods; ‘Only, however, on
condition,’ says he, ‘that you confer the chief place upon
me, Simon, who by magic art am able to show many signs and prodigies,
by means of which either my glory or our sect may be established.
For I am able to render myself invisible to those who wish to lay hold
of me, and again to be visible when I am willing to be seen. [The statements
made in the Recognitions respecting the claims of Simon are more
extravagant and blasphemous than those occurring in the
Homilies. Comp. the latter, ii,
26–32.—R.]
Chapter X.—Simon Magus: His Deception.
“But when he spoke thus of the production of sprouts and the perforation of the mountain, I was confounded on this account, because he wished to deceive even us, in whom he seemed to place confidence; for we knew that those things had been from the days of our fathers, which he represented as having been done by himself lately. We then, although we heard these atrocities from him, and worse than these, yet we followed up his crimes, and suffered others to be deceived by him, telling also many lies on his behalf; and this before he did any of the things which he had promised, so that while as yet he had done nothing, he was by some thought to be God.”
“Meantime, at the outset, as soon as he was reckoned among the thirty disciples of Dositheus, he began to depreciate Dositheus himself, saying that he did not teach purely or perfectly, and that this was the result not of ill intention, but of ignorance. But Dositheus, when he perceived that Simon was depreciating him, fearing lest his reputation among men might be obscured (for he himself was supposed to be the Standing One), moved with rage, when they met as usual at the school, seized a rod, and began to beat Simon; but suddenly the rod seemed to pass through his body, as if it had been smoke. On which Dositheus, being astonished, says to him, ‘Tell me if thou art the Standing One, that I may adore thee.’ And when Simon answered that he was, then Dositheus, perceiving that he himself was not the Standing One, fell down and worshipped him, and gave up his own place as chief to Simon, ordering all the rank of thirty men to obey him; himself taking the inferior place which Simon formerly occupied. Not long after this he died.”
Chapter XII.—Simon Magus and Luna.
“Therefore, after the death of Dositheus
Simon took Luna to himself; and with her he still goes about, as you
see, deceiving multitudes, and asserting that he himself is a certain
power which is above God the Creator, while Luna, who is with him, has
been brought down from the higher heavens, and that she is Wisdom, the
mother of all things, for whom, says he, the Greeks and barbarians
contending, were able in some measure to see an image of her; but of
herself, as she is, as the dweller with the first and only God, they
were wholly ignorant. Propounding these and other things of the
same sort, he has deceived many. But I ought also to state this,
which I remember that I myself saw. Once, when this Luna of his
was in a certain tower, a great multitude had assembled to see her, and
were standing around the tower on all sides; but she was seen by all
the people to lean forward, and to look out through all the windows of
that tower. The meaning seems
to be, that she was seen at all the windows at once.—Tr.
Chapter XIII.—Simon Magus: Secret of His Magic.
“Now when Niceta and I once asked him to explain to us how these things could be effected by magic art, and what was the nature of that thing, Simon began thus to explain it to us as his associates. ‘I have,’ said he, ‘made the soul of a boy, unsullied and violently slain, and invoked by unutterable adjurations, to assist me; and by it all is done that I command.’ ‘But,’ said I, ‘is it possible for a soul to do these things?’ He answered: ‘I would have you know this, that the soul of man holds the next place after God, when once it is set free from the darkness of his body. And immediately it acquires prescience: wherefore it is invoked for necromancy.’ Then I answered: ‘Why, then, do not the souls of persons who are slain take vengeance on their slayers?’ ‘Do you not remember,’ said he, ‘that I told you, that when it goes out of the body it acquires knowledge of the future?’ ‘I remember,’ said I. ‘Well, then,’ said he, ‘as soon as it goes out of the body, it immediately knows that there is a judgment to come, and that every one shall suffer punishment for those evils that he hath done; and therefore they are unwilling to take vengeance on their slayers, because they themselves are enduring torments for their own evil deeds which they had done here, and they know that severer punishments await them in the judgment. Moreover, they are not permitted by the angels who preside over them to go out, or to do anything.’ ‘Then,’ I replied, ‘if the angels do not permit them to come hither, or to do what they please, how can the souls obey the magician who invokes them?’ ‘It is not,’ said he, ‘that they grant indulgence to the souls that are willing to come: but when the presiding angels are adjured by one greater than themselves, they have the excuse of our violence who adjure them, to permit the souls which we invoke to go out: for they do not sin who suffer violence, but we who impose necessity upon them.’ Thereupon Niceta, not able longer to refrain, hastily answered, as indeed I also was about to do, only I wished first to get information from him on several points; but, as I said, Niceta, anticipating me, said: ‘And do you not fear the day of judgment, who do violence to angels, and invoke souls, and deceive men, and bargain for divine honour to yourself from men? And how do you persuade us that there shall be no judgment, as some of the Jews confess, and that souls are not immortal, as many suppose, though you see them with your very eyes, and receive from them assurance of the divine judgment?’”
Chapter XIV.—Simon Magus, Professes to Be God.
“At those sayings of his Simon grew pale; but
after a little, recollecting himself, he thus answered: ‘Do
not think that I am a man of your race. I am neither magician,
nor lover [This parody of
the miraculous conception is not found in the
Homilies.—R.]
Chapter XV.—Simon Magus, Professed to Have Made a Boy of Air.
“As we spoke these and such like words with looks suited to the occasion, this most vain fellow believed that we were deceived; and being thereby the more elated, he added also this: ‘I shall now be propitious to you, for the affection which you bear towards me as God; for you loved me while you did not know me, and were seeking me in ignorance. But I would not have you doubt that this is truly to be God, when one is able to become small or great as he pleases; for I am able to appear to man in whatever manner I please. Now, then, I shall begin to unfold to you what is true. Once on a time, I, by my power, turning air into water, and water again into blood, and solidifying it into flesh, formed a new human creature—a boy—and produced a much nobler work than God the Creator. For He created a man from the earth, but I from air—a far more difficult matter; and again I unmade him and restored him to air, but not until I had placed his picture and image in my bed-chamber, as a proof and memorial of my work.’ Then we understood that he spake concerning that boy, whose soul, after he had been slain by violence, he made use of for those services which he required.”
Chapter XVI.—Simon Magus: Hopelessness of His Case.
But Peter, hearing these things, said with
tears: [In Homily II.
37–53 the discourse of Peter is quite different and far less
worthy. In Homily III. 1–28 a similar discourse is given,
just before the discussion with Simon, abounding in statements that
suggest erroneous views of Scripture, and indicate a Gnostic
origin.—R.]
Chapter XVII.—Men Enemies to God.
“But, inasmuch as inborn affection towards God the Creator seemed to suffice for salvation to those who loved Him, the enemy studies to pervert this affection in men, and to render them hostile and ungrateful to their Creator. For I call heaven and earth to witness, that if God permitted the enemy to rage as much as he desires, all men should have perished long ere now; but for His mercy’s sake God doth not suffer him. But if men would turn their affection towards God, all would doubtless be saved, even if for some faults they might seem to be corrected for righteousness. But now the most of men have been made enemies of God, whose hearts the wicked one has entered, and has turned aside towards himself the affection which God the Creator had implanted in them, that they might have it towards Him. But of the rest, who seemed for a time to be watchful, the enemy, appearing in a phantasy of glory and splendour, and promising them certain great and mighty things, has caused their mind and heart to wander away from God; yet it is for some just reason that he is permitted to accomplish these things.”
“To this Aquila answered: “How,
then, are men in fault, if the wicked one, transforming himself into
the brightness of light,
Chapter XIX.—Disputation Begun.
And Niceta answered: “When he
perceived that we had found him out, having spoken to one another
concerning his crimes, we left him, and came to Zacchæus, telling
him those same things which we have now told to you. But he,
receiving us most kindly, and instructing us concerning the faith of
our Lord Jesus Christ, enrolled us in the number of the
faithful.” When Niceta had done speaking, Zacchæus,
who had gone out a little before, entered, saying, “It is time, O
Peter, that you proceed to the disputation; for a great crowd,
collected in the court of the house, is awaiting you, in the midst of
whom stands Simon, supported by many attendants.” Then
Peter, when he heard this, ordering me to withdraw for the sake of
prayer (for I had not yet been washed from the sins which I had
committed in ignorance), said to the rest, “Brethren, let us pray
that God, for His unspeakable mercy through His Christ, would help me
going out on behalf of the salvation of men who have been created by
Him.” Having said this, and having prayed, he went forth to
the court of the house, in which a great multitude of people were
assembled; and when he saw them all looking intently on him in profound
silence, and Simon the magician standing in the midst of them like a
standard-bearer, he began in manner following. [Three discussions with Simon Magus
are detailed in the pseudo-Clementine literature,—one in
the Recognitions, ii. 20–iii. 48; two in the
Homilies, iii. 30–58 and xvi.–xix. The
differences between these are quite remarkable. I. External Differences.—That
in the Recognitions is assigned to Cæsarea and is
represented as lasting three days, details of each day’s
discussion being given. The earlier one in the Homilies is
given the same place and time, but it is very brief. The details
of the first day alone are mentioned; and it resembles that in the
Recognitions less than does the later one. This is
represented as taking place at Laodicea, and as occupying four
days. The account is the longest of the three. In its
historical setting this discussion has no parallel in the
Recognitions. Faustus, the father of Clement, is made the
umpire; and this discussion before him takes the place of the
discussions with him which occupy so large a part of
Recognitions, viii.–x. II. Internal Differences.—Of
course there are many thoughts common to the discussions; but the
treatment is so varied as to form one of the most perplexing points in
the literary problem. All are somewhat irregular in arrangement,
hence an analysis is difficult. The discussion in the Recognitions seems to
be more ethical and philosophical than those in the Homilies;
the latter contain more theosophical views. Both of them
emphasize the falsehoods of Scripture and abound more in sophistries
and verbal sword-play. In the Recognitions against
Simon’s polytheism and theory of an unknown God, Peter opposes
the righteousness of God, emphasizing the freedom of the will,
discussing the existence and origin of evil, reverting to the
righteousness of God as proving the immortality of the soul. The
defeat of Simon is narrated in a peculiar way. The Cæsarean discussion in the
Homilies is very briefly narrated. After the preliminary
parley, Simon attacks the God of the Scriptures attributing defects to
Him. Peter’s reply, while explaining many passages
correctly, is largely taken up with a statement of the view of the
Scripture peculiar to the Homilies. This is really the
weapon with which Simon is defeated. The discussion, therefore,
presents few points of resemblance to that in the
Recognitions. The Laodicean discussion in the Homilies,
covering four days, is of a higher character than the preceding.
It is not strictly parallel to that in the Recognitions.
The opening argument is concerning polytheism. To Peter’s
monotheism Simon opposes the contradictions of Scripture: these
Peter explains, including some christological statements which lead to
a declaration of the nature, name and character of God. On the
second day, after some personal discussion, Simon asserts that
Christ’s teaching differs from that of Peter; the argument
reverts to the shape and figure of God. The evidence of the
senses is urged against fancied revelations, which are attributed to
demons. On the third day the question of God the Framer of the
world is introduced, and His moral character. Peter explains the
nature of revelation, with some sharp personal thrusts at Simon, but
soon reverts to the usual explanation of Scripture. On the fourth day the existence of the evil one becomes
the prominent topic: the existence of sin is pressed; and the
discussion closes with a justification of the inequalities of human
life, and an expression of judgment against Simon by Faustus. Throughout these portions footnotes have
been added, to indicate the correspondences of thought in the several
accounts—R.]
“Peace be to all of you who are prepared to
give your right hands to truth: [This opening
sentence occurs in the Homilies, but in other parts the
discourses differ. This is far more dignified and consistent than
that in the Homilies, which at once introduces a claim to
authority as messenger of the Prophet.—R.]
Chapter XXI.—Righteousness the Way to the Kingdom.
“For if we occupy the short time of this
life with vain and useless questions, we shall without doubt go into
the presence of God empty and void of good works, when, as I have said,
our works shall be brought into judgment. For everything has its
own time and place. This is the place, this the time of works;
the world to come, that of recompenses. That we may not therefore
be entangled, by changing the order of places and times, let us
inquire, in the first place, what is the righteousness of God; so that,
like persons going to set out on a journey, we may be filled with good
works as with abundant provision, so that we may be able to come to the
kingdom of God, as to a very great city. For to those who think
aright, God is manifest even by the operations of the world which He
hath made, using the evidence of His creation;
Chapter XXII.—Righteousness; What It is.
“And therefore I advise that His
righteousness be first inquired into, that, pursuing our journey
through it, and placed in the way of truth, we may be able to find the
true Prophet, running not with swiftness of foot, but with goodness of
works, and that, enjoying His guidance, we may be under no danger of
mistaking the way. For if under His guidance we shall merit to
enter that city to which we desire to come, all things concerning which
we now inquire we shall see with our eyes, being made, as it were,
heirs of all things. Understand, therefore, that the way is this
course of our life; the travellers are those who do good works; the
gate is the true Prophet, of whom we speak; the city is the kingdom in
which dwells the Almighty Father, whom only those can see who are of
pure heart.
Chapter XXIII.—Simon Refuses Peace.
To this Simon answered: [In Homily
III. 38, 39, Simon is represented as at once attacking the Apostle and
his monotheism; the arguments are, in the main, those given in chap. 39
of this book. Chaps. 23–36 are without a direct parallel in
the Homilies.—R.]
Chapter XXIV.—Peter’s Explanation.
To this Peter answered: “Hear with all attention, O men, what we say. Let us suppose that this world is a great plain, and that from two states, whose kings are at variance with each other, two generals were sent to fight: and suppose the general of the good king gave this counsel, that both armies should without bloodshed submit to the authority of the better king, whereby all should be safe without danger; but that the opposite general should say, No, but we must fight; that not he who is worthy, but who is stronger, may reign, with those who shall escape;—which, I ask you, would you rather choose? I doubt not but that you would give your hands to the better king, with the safety of all. And I do not now wish, as Simon says that I do, that assent should be given, for the sake of peace, to those things that are spoken amiss but that truth be sought for with quietness and order.
Chapter XXV.—Principles on Which the Discussion Should Be Conducted.
“For some, in the contest of disputations, when they perceive that their error is confuted, immediately begin, for the sake of making good their retreat, to create a disturbance, and to stir up strifes, that it may not be manifest to all that they are defeated; and therefore I frequently entreat that the investigation of the matter in dispute may be conducted with all patience and quietness, so that if perchance anything seem to be not rightly spoken, it may be allowed to go back over it, and explain it more distinctly. For sometimes a thing may be spoken in one way and heard in another, while it is either advanced too obscurely, or not attended to with sufficient care; and on this account I desire that our conversation should be conducted patiently, so that neither should the one snatch it away from the other, nor should the unseasonable speech of one contradicting interrupt the speech of the other; and that we should not cherish the desire of finding fault, but that we should be allowed, as I have said, to go over again what has not been clearly enough spoken, that by fairest examination the knowledge of the truth may become clearer. For we ought to know, that if any one is conquered by the truth, it is not he that is conquered, but the ignorance which is in him, which is the worst of all demons; so that he who can drive it out receives the palm of salvation. For it is our purpose to benefit the hearers, not that we may conquer badly, but that we may be well conquered for the acknowledgment of the truth. For if our speech be actuated by the desire of seeking the truth, even although we shall speak anything imperfectly through human frailty, God in His unspeakable goodness will fill up secretly in the understandings of the hearers those things that are lacking. For He is righteous; and according to the purpose of every one, He enables some to find easily what they seek, while to others He renders even that obscure which is before their eyes. Since, then, the way of God is the way of peace, let us with peace seek the things which are God’s. If any one has anything to advance in answer to this, let him do so; but if there is no one who wishes to answer, I shall begin to speak, and I myself shall bring forward what another may object to me, and shall refute it.”
Chapter XXVI.—Simon’s Interruption.
When therefore Peter had begun to continue his
discourse, Simon, interrupting his speech, said: “Why do
you hasten to speak whatever you please? I understand your
tricks. You wish to bring forward those matters whose explanation
you have well studied, that you may appear to the ignorant crowd to be
speaking well; but I shall not allow you this subterfuge. Now
therefore, since you promise, as a brave man, to answer to all that any
one chooses to bring forward, be pleased to answer me in the first
place.” Then Peter said: “I am ready, only
provided that our discussion may be with peace.” Then Simon
said: “Do not you see, O simpleton, that in pleading for
peace you act in opposition to your Master, and that what you propose
is not suitable to him who promises that he will overthrow
ignorance? Or, if you are right in asking peace from the
audience, then your Master was wrong in saying, ‘I have not come
to send peace on earth, but a sword.’
Chapter XXVII.—Questions and Answers.
Then Peter: “Neither He who sent me
did amiss in sending a sword upon the earth, nor do I act contrary to
Him in asking peace of the hearers. But you both unskilfully and
rashly find fault with what you do not understand: for you have
heard that the Master came not to send peace on earth; but that He also
said, ‘Blessed are the peace-makers, for they shall be called the
very sons of God,’
Chapter XXVIII.—Consistency of Christ’s Teaching.
To this Peter answered: “Our Master, who was the true Prophet, and ever mindful of Himself, neither contradicted Himself, nor enjoined upon us anything different from what Himself practised. For whereas He said, ‘I am not come to send peace on earth, but a sword; and henceforth you shall see father separated from son, son from father, husband from wife and wife from husband, mother from daughter and daughter from mother, brother from brother, father-in-law from daughter-in-law, friend from friend,’ all these contain the doctrine of peace; and I will tell you how. At the beginning of His preaching, as wishing to invite and lead all to salvation, and induce them to bear patiently labours and trials, He blessed the poor, and promised that they should obtain the kingdom of heaven for their endurance of poverty, in order that under the influence of such a hope they might bear with equanimity the weight of poverty, despising covetousness; for covetousness is one, and the greatest, of most pernicious sins. But He promised also that the hungry and the thirsty should be satisfied with the eternal blessings of righteousness, in order that they might bear poverty patiently, and not be led by it to undertake any unrighteous work. In like manner, also, He said that the pure in heart are blessed, and that thereby they should see God, in order that every one desiring so great a good might keep himself from evil and polluted thoughts.”
Chapter XXIX.—Peace and Strife.
“Thus, therefore, our Master, inviting His
disciples to patience, impressed upon them that the blessing of peace
was also to be preserved with the labour of patience. But, on the
other hand, He mourned over those who lived in riches and luxury, who
bestowed nothing upon the poor; proving that they must render an
account, because they did not pity their neighbours, even when they
were in poverty, whom they ought to love as themselves. And by
such sayings as these He brought some indeed to obey Him, but others He
rendered hostile. The believers therefore, and the obedient, He
charges to have peace among themselves. and says to them,
‘Blessed are the peacemakers, for they shall be called the very
sons of God.’
Chapter XXX.—Peace to the Sons of Peace.
“In like manner, also, during the last
period of His teaching, He wages war against the scribes and Pharisees,
charging them with evil deeds and unsound doctrine, and with hiding the
key of knowledge which they had handed down to them from Moses, by
which the gate of the heavenly kingdom might be opened.
Chapter XXXI.—Peace and War.
“Thus, therefore, we, observing the commands
of our Master, first offer peace to our hearers, that the way of
salvation may be known without any tumult. But if any one do not
receive the words of peace, nor acquiesce in the truth, we know how to
direct against him the war of the word, and to rebuke him sharply by
confuting his ignorance and charging home upon him his sins.
Therefore of necessity we offer peace, that if any one is a son of
peace, our peace may come upon him; but from him who makes himself an
enemy of peace, our peace shall return to ourselves. We do not
therefore, as you say, propose peace by agreement with the wicked, for
indeed we should straightway have given you the right hand; but only in
order that, through our discussing quietly and patiently, it might be
more easily ascertained by the hearers which is the true speech.
But if you differ and disagree with yourself, how shall you
stand? He must of necessity fall who is divided in himself;
‘for every kingdom divided against itself shall not
stand.’
Chapter XXXII.—Simon’s Challenge.
Then said Simon: “I am astonished at
your folly. For you so propound the words of your Master, as if
it were held to be certain concerning him that he is a prophet; while I
can very easily prove that he often contradicted himself. In
short, I shall refute you from those words which you have yourself
brought forward. For you say, that he said that every kingdom or
every city divided in itself shall not stand; and elsewhere you say,
that he said that he would send a sword, that he might separate those
who are in one house, so that son shall be divided from father,
daughter from mother, brother from brother; so that if there be five in
one house, three shall be divided against two, and two against
three.
Chapter XXXIII.—Authority.
Then Peter: “Do not rashly take
exception, O Simon, against the things which you do not
understand. In the first place, I shall answer your assertion,
that I set forth the words of my Master, and from them resolve matters
about which there is still doubt. Our Lord, when He sent us
apostles to preach, enjoined us to teach all nations
Chapter XXXIV.—Order of Proof.
Then said Simon: “I have no need to learn
this from you, but how these things agree with one another. For
if he shall be shown to be inconsistent, he shall be proved at the same
time not to be a prophet.” Then says Peter:
“But if I first show Him to be a prophet, it will follow that
what seems to be inconsistency is not such. For no one can be
proved to be a prophet merely by consistency, because it is possible
for many to attain this; but if consistency does not make a prophet,
much more inconsistency does not. Because, therefore, there are
many things which to some seem inconsistent, which yet have consistency
in them on a more profound investigation; as also other things which
seem to have consistency, but which, being more carefully discussed,
are found to be inconsistent; for this reason I do not think there is
any better way to judge of these things than to ascertain in the first
instance whether He be a prophet who has spoken those things which
appear to be inconsistent. For it is evident that, if He be found
a
Chapter XXXV.—How Error Cannot Stand with Truth.
Then Simon said: “Instruct us, therefore, how it can be consistent that he who causes divisions, which divisions cause those who are divided to fall, can either seem to be good, or to have come for the salvation of men.” Then Peter said: “I will tell you how our Master said that every kingdom and every house divided against itself cannot stand; and whereas He Himself did this, see how it makes for salvation. By the word of truth He certainly divides the kingdom of the world, which is founded in error, and every home in it, that error may fall, and truth may reign. But if it happen to any house, that error, being introduced by any one, divides the truth, then, where error has gained a footing, it is certain that truth cannot stand.” Then Simon said: “But it is uncertain whether your master divides error or truth.” Then Peter: “That belongs to another question; but if you are agreed that everything which is divided falls, it remains that I show, if only you will hear in peace, that our Jesus has divided and dispelled error by teaching truth.”
Chapter XXXVI.—Altercation.
Then said Simon: “Do not repeat again
and again your talk of peace, but expound briefly what it is that you
think or believe.” Peter answered: “Why are you
afraid of hearing frequently of peace? for do you not know that peace
is the perfection of law? For wars and disputes spring from sins;
and where there is no sin, there is peace of soul; but where there is
peace, truth is found in disputations, righteousness in
works.” Then Simon: “You seem to me not to be
able to profess what you think.” Then Peter: “I
shall speak, but according to my own judgment, not under constraint of
your tricks. For I desire that what is salutary and profitable be
brought to the knowledge of all and therefore I shall not delay to
state it as briefly as possible. There is one God; and He is the
creator of the world, a righteous judge, rendering to every one at some
time or other according to his deeds. [The discussion
in the Homilies is represented as virtually beginning with this
statement of the Apostle; comp. Homily III. 37. The arguments
here, however, are given with greater detail.—R.]
Chapter XXXVII.—Simon’s Subtlety.
Then Simon said: “I admire, indeed, the quickness of your wit, yet I do not embrace the error of your faith. For you have wisely foreseen that you may be contradicted; and you have even politely confessed, that for the assertion of these things countless thousands of words will be called forth, for no one agrees with the profession of your faith. In short, as to there being one God, and the world being His work, who can receive this doctrine? Neither, I think, any one of the Pagans, even if he be an unlearned man, and certainly no one of the philosophers; but not even the rudest and most wretched of the Jews, nor I myself, who am well acquainted with their law.” Then Peter said: “Put aside the opinions of those who are not here, and tell us face to face what is your own.” Then Simon said: “I can state what I really think; but this consideration makes me reluctant to do so, that if I say what is neither acceptable to you, nor seems right to this unskilled rabble, you indeed, as confounded, will straightway shut your ears, that they may not be polluted with blasphemy, forsooth, and will take to flight because you cannot find an answer; while the unreasoning populace will assent to you, and embrace you as one teaching those things which are commonly received among them; and will curse me, as professing things new and unheard of, and instilling my error into the minds of others.”
Chapter XXXVIII.—Simon’s Creed.
Then Peter: “Are not you making use of
long preambles, as you accused us of doing, because you have no truth
to bring forward? For if you have, begin without circumlocution,
if you have so much confidence. And if, indeed, what you say be
displeasing to any one of the hearers, he will withdraw; and those who
remain shall be compelled by your assertion to approve what is
true. Begin, therefore, to expound what seemeth to you to be
right.” Then Simon said: “I say that there are
many gods; but that there is one incomprehensible and unknown to all,
and that He is the God of all these gods.” Then Peter
answered: “This God whom you assert to be incomprehensible
and unknown to all, can you prove His existence from the Scriptures of
the Jews, [In both the
Recognitions and the Homilies the contest turns upon the
monotheistic teaching of the Old Testament and the supreme Deity of
Jehovah. This is rightly regarded as an evidence of Ebionitic
origin. But Gnostic elements enter again and
again.—R.]
Chapter XXXIX.—Argument for Polytheism.
Then Simon said: “I shall make use of
assertions from the law of the Jews only. For it is manifest to
all who take interest in religion, that this law is of universal
authority, yet that every one receives the understanding of this law
according to his own judgment. For it has so been written by Him
who created the world, that the faith of things is made to depend upon
it. Whence, whether any one wishes to bring forward truth, or any
one to bring forward falsehood, no assertion will be received without
this law. Inasmuch, therefore, as my knowledge is most fully in
accordance with the law, I rightly declared that there are many gods,
of whom one is more eminent than the rest, and incomprehensible, even
He who is God of gods. But that there are many gods, the law
itself informs me. For, in the first place, it says this in
the passage where one in the figure of a serpent speaks to Eve, the
first woman, ‘On the day ye eat of the tree of the knowledge of
good and evil, ye shall be as gods,’ [Compare Homily
XVI. 6.—R.]
Chapter XL.—Peter’s Answer.
When Peter had heard this, he answered:
“Fear nothing, Simon: for, behold, we have neither shut our
ears, nor fled; but we answer with words of truth to those things which
you have spoken falsely, asserting this first, that there is one God,
even the God of the Jews, who is the only God, the Creator of heaven
and earth, who is also the God of all those whom you call gods.
If, then, I shall show you that none is superior to Him, but that He
Himself is above all, you will confess that your error is above
all.” [The reply of
Peter here is of a higher character than that given in the
Homilies (see iii. 40, etc.). Indeed, the report of the
entire discussion in the Recognitions shows a superior
conception of the Apostle.—R.]
Chapter XLI.—The Answer, Continued.
“Listen, then,” says Peter,
“that you may know, first of all, that even if there are many
gods, as you say, they are subject to the God of the Jews, to whom no
one is equal, than whom no one can be greater; for it is written that
the prophet Moses thus spoke to the Jews: ‘The Lord your
God is the God of gods, and the Lord of lords, the great
God.’
Chapter XLII.—Guardian Angels.
“Therefore the name God is applied in
three ways: [This
remarkable chapter is peculiar to the Recognitions. The
angelology seems to be Ebionitic, rather than
Gnostic.—R.]
Chapter XLIII.—No God But Jehovah.
“Wherefore the Scripture exclaims in name of
the God of the Jews, saying, ‘Behold, behold, seeing that I am
God, and there is none else besides me, I will kill, and I will make
alive; I will smite, and I will heal; and there is none who can deliver
out of my hands.’
Chapter XLIV.—The Serpent, the Author of Polytheism.
“But even if there be others, as we have
said, who are called gods, they are under the power of the God of the
Jews; for thus saith the Scripture to the Jews, ‘The Lord our
God, He is God of gods, and Lord of lords.’
Chapter XLV.—Polytheism Inexcusable.
“For be sure of this, that you shall not
have us participators in this attempt; nor will we suffer ourselves to
be deceived by you. For it will not serve us for an excuse in the
judgment, if we say that you deceived us; because neither could it
excuse the first woman, that she had unhappily believed the serpent;
but she was condemned to death, because she believed badly. For
this cause therefore, Moses, also commending the faith of one God to
the people, says, ‘Take heed to thyself, that thou be not seduced
from the Lord thy God.’
Chapter XLVI.—Christ Acknowledged the God of the Jews.
“Wherefore also our Lord, who wrought signs
and wonders, preached the God of the Jews; and therefore we are right
in believing what He preached. But as for you, even if you were
really a prophet, and performed signs and wonders, as you promise to
do, if you were to announce other gods besides Him who is the true God,
it would be manifest that you were raised up as a trial to the people
of God; and therefore you can by no means be believed. For He
alone is the true God, who is the God of the Jews; and for this reason
our Lord Jesus Christ did not teach them that they must inquire after
God, for Him they knew well already, but that they must seek His
kingdom and righteousness,
Chapter XLVII.—Simon’s Cavil.
To this Simon replied: [Compare Homily
XVII. 4.—R.]
Chapter XLVIII.—Peter’s Answer.
Then Peter says: “You do not perceive
that you are making statements in opposition to yourself. For if
our Jesus also knows Him whom ye call the unknown God, then He is not
known by you alone. Yea, if our Jesus knows Him, then Moses also,
who prophesied that Jesus should come, assuredly could not himself be
ignorant of Him. For he was a prophet; and he who prophesied of
the Son doubtless knew the Father. For if it is in the option of
the Son to reveal the Father to whom He will, then the Son, who has
been with the Father from the beginning, and through all generations,
as He revealed the Father to Moses, so also to the other prophets; but
if this be so, it is evident that the Father has not been unknown to
any of them. But how could the Father be revealed to you, who do
not believe in the Son, since the Father is known to none except him to
whom the Son is pleased to reveal Him? But the Son reveals the
Father to those who honour the Son as they honour the
Father.”
Chapter XLIX.—The Supreme Light.
Then Simon said: “Remember that you
said that God has a son, which is doing Him wrong; for how can He have
a son, unless He is subject to passions, like men or animals? But
on these points there is not time now to show your profound folly, for
I hasten to make a statement concerning the immensity of the supreme
light; and so now listen. My opinion is, that there is a certain
power of immense and ineffable light, whose greatness may be held to be
incomprehensible, of which power even the maker of the world is
ignorant, and Moses the lawgiver, and Jesus your
master.” This chapter presents
the topic which is made the main point in a subsequent discussion with
Simon; see Homily XVIII.—R.]
Then Peter: [With chaps. 50, 51,
comp. Homily XVII. 13, etc.—R.]
Chapter LI.—The Sixth Sense.
“But believe me, that you could never know what light is unless you had received both vision and understanding from light itself; so also in other things. Hence, having received understanding, you are framing in imagination something greater and more sublime, as if dreaming, but deriving all your hints from those five senses, to whose Giver you are unthankful. But be sure of this, that until you find some new sense which is beyond those five which we all enjoy, you cannot assert the existence of a new God.” Then Simon answered: “Since all things that exist are in accordance with those five senses, that power which is more excellent than all cannot add anything new.” Then Peter said: “It is false; for there is also a sixth sense, namely that of foreknowledge: for those five senses are capable of knowledge, but the sixth is that of foreknowledge: and this the prophets possessed. How, then, can you know a God who is unknown to all, who do not know the prophetic sense, which is that of prescience?” Then Simon began to say: “This power of which I speak, incomprehensible and more excellent than all, ay, even than that God who made the world, neither any of the angels has known, nor of the demons, nor of the Jews, nay, nor any creature which subsists by means of God the creator. How, then, could that creator’s law teach me that which the creator himself did not know, since neither did the law itself know it, that it might teach it?”
Chapter LII.—Reductio Ad Absurdum
Then Peter said: “I wonder how you have been able to learn more from the law than the law was able to know or to teach; and how you say that you adduce proofs from the law of those things which you are pleased to assert, when you declare that neither the law, nor He who gave the law—that is, the Creator of the world—knows those things of which you speak! But this also I wonder at, how you, who alone know these things, should be standing here now with us all, circumscribed by the limits of this small court.” Then Simon, seeing Peter and all the people laughing, said: “Do you laugh, Peter, while so great and lofty matters are under discussion?” Then said Peter: “Be not enraged, Simon, for we are doing no more than keeping our promise: for we are neither shutting our ears, as you said, nor did we take to flight as soon as we heard you propound your unutterable things; but we have not even stirred from the place. For indeed you do not even propound things that have any resemblance to truth, which might to a certain extent frighten us. Yet, at all events, disclose to us the meaning of this saying, how from the law you have learned of a God whom the law itself does not know, and of whom He who gave the law is ignorant.” Then Simon said: “If you have done laughing, I shall prove it by clear assertions.” Then Peter said: “Assuredly I shall give over, that I may learn from you how you have learned from the law what neither the law nor the God of the law Himself knows.”
Chapter LIII.—Simon’s Blasphemy.
Then says Simon: “Listen: it is
manifest to all, and ascertained in a manner of which no account can be
given, We render by a
periphrasis the expression ineffabili quadam ratione
compertum. The meaning seems to be, that the belief of the
existence and unity of God is not the result of reasoning, but of
intuition or instinct. [The argument of
Simon here differs from that represented in Homilies XVII.,
XVIII. There Simon asserts that the Framer of the world is not
the highest God, because He is not both just and good. Comp. also
book iii. 37, 38.—R.]
Chapter LIV.—How Simon Learned from the Law What the Law Does Not Teach.
“Thus then, since he who made man and the world is, according to what the law relates, imperfect, we are given to understand, without doubt, that there is another who is perfect. For it is of necessity that there be one most excellent of all, on whose account also every creature keeps its rank. Whence also I, knowing that it is every way necessary that there be some one more benignant and more powerful than that imperfect God who gave the law, understanding what is perfect from comparison of the imperfect, understood even from the Scripture that God who is not mentioned there. And in this way I was able, O Peter, to learn from the law what the law did not know. But even if the law had not given indications from which it might be gathered that the God who made the world is imperfect, it was still possible for me to infer from those evils which are done in this world, and are not corrected, either that its creator is powerless, if he cannot correct what is done amiss; or else, if he does not wish to remove the evils, that he is himself evil; but if he neither can nor will, that he is neither powerful nor good. And from this it cannot but be concluded that there is another God more excellent and more powerful than all. If you have aught to say to this, say on.”
Chapter LV.—Simon’s Objections Turned Against Himself.
Peter answered: “O Simon, they are
wont to conceive such absurdities against God who do not read the law
with the instruction of masters, but account themselves teachers, and
think that they can understand the law, though he has not explained it
to them who has learned of the Master. [The attitude of
the Apostle Peter toward the Old Testament is differently represented
in the Homilies, where false views are admitted to exist in the
Scriptures. Comp. Homilies II. 38, 40, 41, 51, III. 4, 5,
etc.—R.]
Chapter LVI.—No God Above the Creator.
“What kind of conduct, then, would it be
that we should forsake God, in whose world we live and enjoy all things
necessary for life, and follow I know not whom, from whom we not only
obtain no good, but cannot even know that he exists? Nor truly
does he exist. For whether you call him light, and brighter than
that light which we see, you borrow that very name from the Creator of
the world; or whether you say that he is a substance above all, you
derive from Him the idea with enlargement of speech. That is, you
take the idea of substance from the God of the Jews, and only enlarge
it by the addition of the words above all.
Chapter LVII.—Simon’s Inconsistency.
Then Simon: “Do you so far err, Peter, as not to know that our souls were made by that good God, the most excellent of all, but they have been brought down as captives into this world?” To this Peter answered: “Then he is not unknown by all, as you said a little while ago; and yet how did the good God permit his souls to be taken captive, if he be a power over all?” Then Simon said: “He sent God the creator to make the world; and he, when he had made it, gave out that himself was God.” Then Peter said: “Then he is not, as you said, unknown to Him who made the world; nor are souls ignorant of him, if indeed they were stolen away from him. To whom, then, can he be unknown, if both the Creator of the world know him, as having been sent by him; and all souls know him, as having been violently withdrawn from him? Then, further, I wish you would tell us whether he who sent the creator of the world did not know that he would not keep faith? For if he did not know it, then he was not prescient; while if he foreknew it, and suffered it, he is himself guilty of this deed, since he did not prevent it; but if he could not, then he is not omnipotent. But if, knowing it as good, he did not prohibit it, he is found to be better, who presumed to do that which he who sent him did not know to be good.”
Chapter LVIII.—Simon’s God Unjust.
Then Simon said: “He receives those who will come to him, and does them good.” Peter answered: “But there is nothing new in this; for He whom you acknowledge to be the Creator of the world also does so.” Then Simon: “But the good God bestows salvation if he is only acknowledged; but the creator of the world demands also that the law be fulfilled.” Then said Peter: “He saves adulterers and men-slayers, if they know him; but good, and sober, and merciful persons, if they do not know him, in consequence of their having no information concerning him, he does not save! Great and good truly is he whom you proclaim, who is not so much the saviour of the evil, as he is one who shows no mercy to the good.” Then Simon: “It is truly very difficult for man to know him, as long as he is in the flesh; for blacker than all darkness, and heavier than all clay, is this body with which the soul is surrounded.” Then says Peter: “That good God of yours demands things which are difficult; but He who is truly God seeks easier things. Let him then, since he is so good, leave us with our Father and Creator; and when once we depart from the body, and leave that darkness that you speak of, we shall more easily know Him; and then the soul shall better understand that God is its Creator, and shall remain with Him, and shall no more be harassed with diverse imaginations; nor shall wish to betake itself to another power, which is known to none but Simon only, and which is of such goodness that no one can come to it, unless he be first guilty of impiety towards his own father! I know not how this power can be called either good or just, which no one can please except by acting impiously towards him by whom he was made!”
Chapter LIX.—The Creator Our Father.
Then Simon: “It is not impious for the sake
of greater profit and advantage to flee to him who is of richer
glory.” Then Peter: “If, as you say, it is not
impious to flee to a stranger, it is at all events much more pious to
remain with our own father, even if he be poor. But if you do not
think it impious to leave our father, and flee to another, as being
better than he; and you do not believe that our Creator will take this
amiss; much more the good God will not be angry, because, when we were
strangers to him, we have not fled to him, but have remained with our
own Creator. Yea, I think he will rather commend us the more for
this, that we have kept faith with God our Creator; for he will
consider that, if we had been his creatures, we should never have been
seduced by the allurements of any other to forsake him. For if
any one, allured by richer promises, shall leave his own father and
betake himself to a stranger, it may be that he will leave him in his
turn, and go to another who shall promise him greater things, and this
the rather because he is not his son, since he could leave even him who
by nature was his father.” Then Simon said:
“But what if souls
Chapter LX.—The Creator the Supreme God.
Then Peter said: “You represent him as
weak enough. For if, as you say, he is more powerful than all, it
can never be believed the weaker wrenched the spoils from the
stronger.
Chapter LXI.—Imagination.
To this Simon answered: “Apply your mind to those things which I am going to say, and cause it, walking in peaceable paths, to attain to those things which I shall demonstrate. Listen now, therefore. Did you never in thought reach forth your mind into regions or islands situated far away, and remain so fixed in them, that you could not even see the people that were before you, or know where yourself were sitting, by reason of the delightfulness of those things on which you were gazing?” And Peter said: “It is true, Simon, this has often occurred to me.” Then Simon said: “In this way now reach forth your sense into heaven, yea above the heaven, and behold that there must be some place beyond the world, or outside the world, in which there is neither heaven nor earth, and where no shadow of these things produces darkness; and consequently, since there are neither bodies in it, nor darkness occasioned by bodies, there must of necessity be immense light; and consider of what sort that light must be, which is never succeeded by darkness. For if the light of this sun fills this whole world, how great do you suppose that bodiless and infinite light to be? So great, doubtless, that this light of the sun would seem to be darkness and not light, in comparison.”
Chapter LXII.—Peter’s Experience of Imagination.
When Simon thus spoke, Peter answered: [This story
(chaps. 62–65) is peculiar to the Recognitions. In
Homily XVII. 14–19 there is an argument against the
trustworthiness of supernatural visions, which is supposed to be
anti-Pauline in its aim.—R.]
Chapter LXIII.—Peter’s Reverie.
Then Peter: “In short, when I did not
perceive, through the occupation of my mind, that I had caught a very
large fish which was attached to the hook, and that although it was
dragging the hook-line from my hand, my brother Andrew, who was sitting
by me, seeing me in a reverie and almost ready to fall, thrusting his
elbow into my side as if he would awaken me from sleep, said:
‘Do you not see, Peter, what a large fish you have caught?
Are you out of your senses, that you are thus in a stupor of
astonishment? Tell me, What is the matter with you?’
But I was angry with him for a little, because he had withdrawn me from
the delight of those things which I was contemplating; then I answered
that I was not suffering from any malady, but that I was mentally
gazing on the beloved Jerusalem, and at the same time on Cæsarea;
and
Chapter LXIV.—Andrew’s Rebuke.
“‘Give over,’ says he, ‘O Peter. What is it that you are doing? For those who are beginning to be possessed with a demon, or to be disturbed in their minds, begin in this way. They are first carried away by fancies to some pleasant and delightful things, then they are poured out in vain and fond motions towards things which have no existence. Now this happens from a certain disease of mind, by reason of which they see not the things which are, but long to bring to their sight those which are not. But thus it happens also to those who are suffering phrenzy, and seem to themselves to see many images, because their soul, being torn and withdrawn from its place by excess of cold or of heat, suffers a failure of its natural service. But those also who are in distress through thirst, when they fall asleep, seem to themselves to see rivers and fountains, and to drink; but this befalls them through being distressed by the dryness of the unmoistened body. Wherefore it is certain that this occurs through some ailment either of the soul or body.’
Chapter LXV.—Fallacy of Imagination.
“In short, that you may receive the faith of the matter; concerning Jerusalem, which I had often seen, I told my brother what places and what gatherings of people I had seemed to myself to see. But also concerning Cæsarea, which I had never seen, I nevertheless contended that it was such as I had conceived it in my mind and thought. But when I came hither, and saw nothing at all like to those things which I had seen in phantasy, I blamed myself, and observed distinctly, that I had assigned to it gates, and walls, and buildings from others which I had seen, taking the likeness in reality from others. Nor indeed can any one imagine anything new, and of which no form has ever existed. For even if any one should fashion from his imagination bulls with five heads, he only forms them with five heads out of those which he has seen with one head. And you therefore, now, if truly you seem to yourself to perceive anything with your thought, and to look above the heavens, there is no doubt but that you imagine them from those things which you see, placed as you are upon the earth. But if you think that there is easy access for your mind above the heavens, and that you are able to conceive the things that are there, and to apprehend knowledge of that immense light, I think that for him who can comprehend these things, it were easier to throw his sense, which knows how to ascend thither, into the heart and breast of some one of us who stand by, and to tell what thoughts he is cherishing in his breast. If therefore you can declare the thoughts of the heart of any one of us, who is not pre-engaged in your favour, we shall perhaps be able to believe you, that you are able to know those things that are above the heavens, although these are much loftier.”
Chapter LXVI.—Existence and Conception.
To this Simon replied: [The remaining
chapters of this book hare no exact parallel in the
Homilies.—R.] That is, have no
visible or sensible species, according to the Platonic theory of
perception.
Chapter LXVII.—The Law Teaches of Immensity.
Then said Peter: “If you believed concerning the true fountain of light, I could instruct you what and of what sort is that which is immense, and should render, not a vain fancy, but a consistent and necessary account of the truth, and should make use, not of sophistical assertions, but testimonies of the law and nature, that you might know that the law especially contains what we ought to believe in regard to immensity. But if the doctrine of immensity is not unknown to the law, then assuredly, nought else can be unknown to it; and therefore it is a false supposition of yours, that there is anything of which the law is not cognisant. Much more shall nothing be unknown to Him who gave the law. Yet I cannot speak anything to you of immensity and of those things which are without limit, unless first you either accept our account of those heavens which are bounded by a certain limit, or else propound your own account of them. But if you cannot understand concerning those which are comprehended within fixed boundaries, much more can you neither know nor learn anything concerning those which are without limit.”
To this Simon answered: “It seems to me to be better to believe simply that God is, and that that heaven which we see is the only heaven in the whole universe.” But Peter said: “Not so; but it is proper to confess one God who truly is; but that there are heavens, which were made by Him, as also the law says, of which one is the higher, in which also is contained the visible firmament; and that that higher heaven is perpetual and eternal, with those who dwell in it; but that this visible heaven is to be dissolved and to pass away at the end of the world, in order that that heaven which is older and higher may appear after the judgment to the holy and the worthy.” To this Simon answered: “That these things are so, as you say, may appear to those who believe them; but to him who seeks for reasons of these things, it is impossible that they can be produced from the law, and especially concerning the immensity of light.”
Chapter LXIX.—Faith and Reason.
Then Peter: “Do not think that we say that these things are only to be received by faith, but also that they are to be asserted by reason. For indeed it is not safe to commit these things to bare faith without reason, since assuredly truth cannot be without reason. And therefore he who has received these things fortified by reason, can never lose them; whereas he who receives them without proofs, by an assent to a simple statement of them, can neither keep them safely, nor is certain if they are true; because he who easily believes, also easily yields. But he who has sought reason for those things which he has believed and received, as though bound by chains of reason itself, can never be torn away or separated from those things which he hath believed. And therefore, according as any one is more anxious in demanding a reason, by so much will he be the firmer in preserving his faith.”
Chapter LXX.—Adjournment.
To this Simon replied: “It is a great thing which you promise, that the eternity of boundless light can be shown from the law.” And when Peter said, “I shall show it whenever you please,” Simon answered: “Since now it is a late hour, I shall stand by you and oppose you to-morrow; and if you can prove that this world was created, and that souls are immortal, you shall have me to assist you in your preaching.” When he had said thus, he departed, and was followed by a third part of all the people who had come with him, who were about one thousand men. But the rest with bended knees prostrated themselves before Peter; and he, invoking upon them the name of God, cured some who had demons, healed others who were sick, and so dismissed the people rejoicing, commanding them to come early the next day. But Peter, when the crowds had withdrawn, commanded the table to be spread on the ground, in the open air, in the court where the disputation had been held, and sat down together with those eleven; but I dined reclining with some others who also had made a beginning of hearing the word of God, and were greatly beloved.
Chapter LXXI.—Separation from the Unclean.
But Peter, most benignantly regarding me, lest
haply that separation might cause me sorrow, says to me:
“It is not from pride, O Clement, that I do not eat with those
who have not yet been purified; but I fear lest perhaps I should injure
myself, and do no good to them. [Comp. book i. 19,
vii. 29; Homilies I. 22, XIII. 4.—R.]
Chapter LXXII.—The Remedy.
“For these unclean spirits love to dwell in
the bodies of men, that they may fulfil their own desires by their
service, and, inclining the motions of their souls to those things
which they themselves desire, may compel them to obey their own lusts,
that they may become wholly vessels of demons. [On the demonology
of this work see book iv. 15–19; comp. Homily IX.
8–22.—R.]
————————————
Book III.
[The larger
part of book iii. has no direct parallel in the Homilies,
though, of course, many of the views presented are given in the latter
under different circumstances.—R.]
Chapter I.—Pearls Before Swine.
Meantime Peter, rising at
the crowing of the cock, and wishing to rouse us, found us awake, the
evening light still burning; and when, according to custom, he had
saluted us, and we had all sat down, he thus began.
“Nothing is more difficult, my brethren, than to reason
concerning the truth in the presence of a mixed multitude of
people. For that which is may not be spoken to all as it is, on
account of those who hear wickedly and treacherously; yet it is not
proper to deceive, on account of those who desire to hear the truth
sincerely. What, then, shall he do who has to address a mixed
multitude? Shall he conceal what is true? How, then, shall
he instruct those who are worthy? But if he set forth pure truth
to those who do not desire to obtain salvation, he does injury to Him
by whom he has been sent, and from whom he has received commandment not
to throw the pearls of His words before swine and dogs,
Chapter XII. Chaps
ii.–xii. are wanting in the mss. of best
authority; and it seems to us indisputable that they form no part of
the original work. For this reason, and because we have found
them utterly untranslatable, we have omitted them.
But when the day had dawned, some one came in and
said: “There is a very great multitude waiting in the
court, and in the midst of them stands Simon, endeavouring to preoccupy
the ears of the people with most wicked persuasions.” Then
Peter, immediately going out, stood in the place where he had disputed
the day before, and all the people turning to him with joy, gave heed
to him. But when Simon perceived that the people rejoiced at the
sight of Peter, and were moved to love him, he said in confusion:
“I wonder at the folly of men, who call me a magician, and love
Peter; whereas, having knowledge of me of old, they ought to love me
rather. And therefore from this sign those who have sense may
understand that Peter may rather seem to be the magician, since
affection is not borne to me, to whom it is almost due from
acquaintance, but is abundantly expended upon him, to whom it is not
due by any familiarity.” [Comp. Homily XVII.
2 for a similar accusation made by Simon.—R.]
Chapter XIII.—Simon a Seducer.
While Simon was talking on in this style, Peter, having
saluted the people in his usual way, thus answered: “O
Simon, his own conscience is sufficient for every one to confute him;
but if you wonder at this, that those who are acquainted with you not
only do not love you but even hate you, learn the reason from me.
Since you are a seducer you profess to proclaim the truth; and on this
account you had many friends who had a desire to learn the truth.
But when they saw in you things contrary to what you professed, they
being, as I said, lovers of truth, began not only not to love you, but
even to hate you. But yet they did not immediately forsake you,
because you still promised that you could show them what is true.
As long, therefore, as no one was present who could show them, they
bore with you; but since the hope of better instruction has dawned upon
them, they despise you, and seek to know what they understand to be
better. And you indeed, acting by nefarious arts, thought at
first that you should escape detection. But
Chapter XIV.—Simon Claims the Fulfilment of Peter’s Promise.
While Peter spoke these words, and others to the
same effect, Simon answered: “I will not have you detain me
with long speeches, Peter; I claim from you what you promised
yesterday. You then said that you could show that the law teaches
concerning the immensity of the eternal light, and that there are only
two heavens, and these created, and that the higher is the abode of
that light, in which the ineffable Father dwells alone for ever; but
that after the pattern of that heaven is made this visible heaven,
which you asserted is to pass away. You said, therefore, that the
Father of all is one, because there cannot be two infinites; else
neither of them would be infinite, because in that in which the one
subsists, he makes a limit of the subsistence of the other. Since
then you not only promised this, but are able to show it from the law,
leave off other matters and set about this.” Then Peter
said: “If I were asked to speak of these things only on
your account, who come only for the purpose of contradicting, you
should never hear a single discourse from me; but seeing it is
necessary that the husbandman, wishing to sow good ground, should sow
some seeds, either in stony places, or places that are to be trodden of
men, or in places filled with brambles and briers (as our Master also
set forth, indicating by these the diversities of the purposes of
several souls),
Chapter XV.—Simon’s Arrogance.
Then said Simon: “You seem to me to be
angry; but if it be so, it is not necessary to enter into the
conflict.” Then Peter: “I see that you perceive
that you are to be convicted, and you wish politely to escape from the
contest; for what have you seen to have made me angry against you, a
man desiring to deceive so great a multitude, and when you have nothing
to say, pretending moderation, who also command, forsooth, by your
authority that the controversy shall be conducted as you please, and
not as order demands?” Then Simon: “I shall
enforce myself to bear patiently your unskilfulness, that I may show
that you indeed wish to seduce the people, but that I teach the
truth. But now I refrain from a discussion concerning that
boundless light. Answer me, therefore, what I ask of you.
Since God, as you say, made all things, whence comes
evil?” [In Homily XIX. the
discussion with Simon is respecting the existence of the evil
one. Here the treatment is apparently of a higher philosophical
character.—R.]
Chapter XVI.—Existence of Evil.
Then Peter said: “If you truly wish to learn, then first learn this, how unskilfully you have framed your question; for you say, Since God has created all things, whence is evil? But before you asked this, three sorts of questions should have had the precedence: First, Whether there be evil? Secondly, What evil is? Thirdly, To whom it is, and whence?” To this Simon answered: “Oh thou most unskilful and unlearned, is there any man who does not confess that there is evil in this life? Whence I also, thinking that you had even the common sense of all men, asked, whence evil is; not as wishing to learn, since I know all things, least of all from you, who know nothing, but that I might show you to be ignorant of all things. And that you may not suppose that it is because I am angry that I speak somewhat sternly, know that I am moved with compassion for those who are present, whom you are attempting to deceive.” Then Peter said: “The more wicked are you, if you can do such wrong, not being angry; but smoke must rise where there is fire. Nevertheless I shall tell you, lest I should seem to take you up with words, so as not to answer to those things which you have spoken disorderly. You say that all confess the existence of evil, which is verily false; for, first of all, the whole Hebrew nation deny its existence.”
Chapter XVII.—Not Admitted by All.
Then Simon, interrupting his discourse, said:
“They do rightly who say that there is no evil.”
Chapter XVIII.—Manner of Conducting the Discussion.
Then Peter said: “In what way do you put the question; as wishing to learn, or to teach or for the sake of raising the question? If indeed as wishing to learn, I have something to teach you first, that coming by consequence and the right order of doctrine, you may understand from yourself what evil is. But if you put the question as an instructor, I have no need to be taught by you, for I have a Master from whom I have learned all things. But if you ask merely for the sake of raising a question and disputing, let each of us first set forth his opinion, and so let the matter be debated. For it is not reasonable that you should ask as one wishing to learn, and contradict as one teaching, so that after my answer it should be in your discretion to say whether I have spoken well or ill. Wherefore you cannot stand in the place of a gainsayer and be judge of what we say. And therefore, as I said, if a discussion is to be held, let each of us state his sentiments; and while we are placed in conflict, these religious hearers will be just judges.”
Chapter XIX.—Desire of Instruction.
Then Simon said: “Does it not seem to you to be absurd that an unskilled people should sit in judgment upon our sayings?” Then Peter: “It is not so; for what perhaps is less clear to one, can be investigated by many, for oftentimes even a popular rumour has the aspect of a prophecy. But in addition to all this, all these people stand here constrained by the love of God, and by a desire to know the truth, and therefore all these are to be regarded as one, by reason of their affection being one and the same towards the truth; as, on the other hand, two are many and diverse, if they disagree with each other. But if you wish to receive an indication how all these people who stand before us are as one man, consider from their very silence and quietness how with all patience, as you see, they do honour to the truth of God, even before they learn it, for they have not yet learned the greater observance which they owe to it. Wherefore I hope, through the mercy of God, that He will accept the religious purpose of their mind towards Him, and will give the palm of victory to him who preaches the truth, that He may make manifest to them the herald of truth.”
Chapter XX.—Common Principles.
Then Simon: “On what subject do you
wish the discussion to be held? Tell me, that I also may define
what I think, and so the inquiry may begin.” And Peter
answered: “If indeed, you will do as I think right, I would
have it done according to the precept of my Master, who first of all
commanded the Hebrew nation, whom He knew to have knowledge of God, and
that it is He who made the world, not that they should inquire about
Him whom they knew, but that, knowing Him, they should investigate His
will and His righteousness; because it is placed in men’s power
that, searching into these things, they may find, and do, and observe
those things concerning which they are to be judged. Therefore He
commanded us to inquire, not whence evil cometh, as you asked just now,
but to seek the righteousness of the good God, and His kingdom; and all
these things, says He, shall be added to you.”
Chapter XXI.—Freedom of the Will.
Then said Peter: “I advise that the first
inquiry be, whether it be in our power to know whence we are to be
judged.” But Simon said: “Not so; but
concerning God, about whom all who are present are desirous to
hear.” Then Peter: “You admit, then, that
something is in the power of the will: only confess this, if it
is so, and let us inquire, as you say, concerning God.” To
this Simon answered: “By no means.” Then Peter
said: “If, then, nothing is in our power, it is useless for
us to inquire anything concerning God, since it is not in the power of
those who seek to find; hence I said well, that this should be the
first inquiry, whether [Comp.
Homilies XI. 8, XIX. 15. But in the Recognitions this
topic is more frequently treated. See chap. 26, and
elsewhere.—R.]
Chapter XXII.—Responsibility.
Then Simon said: “I know not whether I know even this; for every one, according as it is decreed to him by fate, either does, or understands, or suffers.” Then Peter said: “See, my brethren, into what absurdities Simon has fallen, who before my coming was teaching that men have it in their power to be wise and to do what they will, but now, driven into a corner by the force of my arguments, he denies that man has any power either of perceiving or of acting; and yet he presumes to profess himself to be a teacher! But tell me how then God judges according to truth every one for his doings, if men have it not in their own power to do anything? If this opinion be held, all things are torn up by the roots; vain will be the desire of following after goodness; yea, even in vain do the judges of the world administer laws and punish those who do amiss, for they had it not in their power not to sin; vain also will be the laws of nations which assign penalties to evil deeds. Miserable also will those be who laboriously keep righteousness; but blessed those who, living in pleasure, exercise tyranny, living in luxury and wickedness. According to this, therefore, there can be neither righteousness, nor goodness, nor any virtue, nor, as you would have it, any God. But, O Simon, I know why you have spoken thus: truly because you wished to avoid inquiry, lest you should be openly confuted; and therefore you say that it is not in the power of man to perceive or to discern anything. But if this had really been your opinion, you would not surely, before my coming, have professed yourself before the people to be a teacher. I say, therefore, that man is under his own control.” Then said Simon: “What is the meaning of being under his own control? Tell us.” To this Peter: “If nothing can be learned, why do you wish to hear?” And Simon said: “You have nothing to answer to this.”
Chapter XXIII.—Origin of Evil.
Then said Peter: “I shall speak, not as under compulsion from you, but at the request of the hearers. The power of choice is the sense of the soul, possessing a quality by which it can be inclined towards what acts it wills.” Then Simon, applauding Peter for what he had spoken, said: “Truly you have expounded it magnificently and incomparably, for it is my duty to bear testimony to your speaking well. Now if you will explain to me this which I now ask you, in all things else I shall submit to you. What I wish to learn, then, is this: if what God wishes to be, is; and what He does not wish to be, is not. Answer me this.” Then Peter: “If you do not know that you are asking an absurd and incompetent question, I shall pardon you and explain; but if you are aware that you are asking inconsequently, you do not well.” Then Simon said: “I swear by the Supreme Divinity, whatsoever that may be, which judges and punishes those who sin, that I know not what I have said inconsequently, or what absurdity there is in my words, that is, in those that I have just uttered.”
Chapter XXIV.—God the Author of Good, Not of Evil.
To this Peter answered: “Since, then,
you confess that you are ignorant, now learn. Your question
demanded our deliverance on two matters that are contrary to one
another. For every motion is divided into two parts, so that a
certain part is moved by necessity, and another by will; and those
things which are moved by necessity are always in motion, those which
are moved by will, not always. For example, the sun’s
motion is performed by necessity to complete its appointed circuit, and
every state and service of heaven depends upon necessary motions.
But man directs the voluntary motions of his own actions. And
thus there are some things which have been created for this end, that
in their services they should be subject to necessity, and should be
unable to do aught else than what has been assigned to them; and when
they have accomplished this service, the Creator of all things, who
thus arranged them according to His will, preserves them. But
there are other things, in which there is a power of will, and which
have a free choice of doing what they will. These, as I have
said, do not remain always in that order in which they were
created: but according as their will leads them, and the judgment
of their mind inclines them, they effect either good or evil; and
therefore He hath proposed rewards to those who do well, and penalties
to those who do evil. [Comp. Homily XIX.
12. The argument here is far more philosophical.—R.]
Chapter XXV.—“Who Hath Resisted His Will?”
You say, therefore, if God wishes anything to be, it is;
and if He do not wish it, it is not.
Chapter XXVI.—No Goodness Without Liberty.
To this Simon answered: “Was not He
able to make us all such that we should be good, and that we should not
have it in our power to be otherwise?” Peter
answered: “This also is an absurd question. For if He
had made us of an unchangeable nature and incapable of being moved away
from good, we should not be really good, because we could not be aught
else; and it would not be of our purpose that we were good; and what we
did would not be ours, but of the necessity of our nature. [Comp. Homily XIX.
15.—R.]
Chapter XXVII.—The Visible Heaven: Why Made.
But Simon, perceiving that Peter was clearly
assigning a reason from the head of prophecy, from which the whole
question is settled, declined that the discourse should take this turn;
and thus answered: “Give me an answer to the questions that
I put, and tell me, if that visible heaven is, as you say, to be
dissolved, why was it made at first?” Peter answered:
“It was made for the sake of this present life of men, that there
might be some sort of interposition and separation, lest any unworthy
one might see the habitation of the celestials and the abode of God
Himself, which are prepared in order to be seen by those only who are
of pure heart.
Chapter XXVIII.—Why to Be Dissolved.
To this Peter replied: “Since we have promised not to run away from your blasphemies, we endure them patiently, for you shall yourself render an account for the things that you speak. Listen now, therefore. If indeed that heaven which is visible and transient had been made for its own sake, there would have been some reason in what you say, that it ought not to be dissolved. But if it was made not for its own sake, but for the sake of something else, it must of necessity be dissolved, that that for which it seems to have been made may appear. As I might say, by way of illustration, however fairly and carefully the shell of the egg may seem to have been formed, it is yet necessary that it be broken and opened, that the chick may issue from it, and that may appear for which the form of the whole egg seems to have been moulded. So also, therefore, it is necessary that the condition of this world pass away, that that sublimer condition of the heavenly kingdom may shine forth.”
Then Simon: “It does not seem to me
that the heaven, which has been made by God, can be dissolved.
For things made by the Eternal One are eternal, while things made by a
corruptible one are temporary and decaying.” Then
Peter: “It is not so. Indeed corruptible and
temporary things of all sorts are made by mortal creatures; but the
Eternal does not always make things corruptible, nor always
incorruptible; but according to the will of God the Creator, so will be
the things which He creates. For the power of God is not subject
to law, but His will is law to His creatures.” Then Simon
answered: “I call you back to the first question. You
said now that God is visible to no one; but when that heaven shall be
dissolved, and that superior condition of the heavenly kingdom shall
shine forth, then those who are pure in heart
Chapter XXX.—How the Pure in Heart See God.
Then Peter answered: “To those who do
not read the law according to the tradition of Moses, my speech appears
to be contrary to it; but I will show you how it is not
contradictory. God is seen by the mind, not by the body; by the
spirit, not by the flesh. Whence also angels, who are spirits,
see God; and therefore men, as long as they are men, cannot see
Him. But after the resurrection of the dead, when they shall have
been made like the angels,
Chapter XXXI.—Diligence in Study.
But on the following day, Peter, as usual, rising before dawn, found us already awake and ready to listen; and thus began: “I entreat you, my brethren and fellow-servants, that if any of you is not able to wake, he should not torment himself through respect to my presence, because sudden change is difficult; but if for a long time one gradually accustoms himself, that will not be distressing which comes of use. For we had not all the same training; although in course of time we shall be able to be moulded into one habit, for they say that custom holds the place of a second nature. But I call God to witness that I am not offended, if any one is not able to wake; but rather by this, if, when any one sleeps all through the night, he does not in the course of the day fulfil that which he omitted in the night. For it is necessary to give heed intently and unceasingly, to the study of doctrine, that our mind may be filled with the thought of God only: because in the mind which is filled with the thought of God, no place will be given to the wicked one.”
Chapter XXXII.—Peter’s Private Instruction.
When Peter spoke thus to us, every one of us eagerly
assured him, that ere now we were awake, being satisfied with short
sleep, but that we were afraid to arouse him, because it did not become
the disciples to command the master; “and yet even this, O Peter,
we had almost ventured to take upon ourselves, because our hearts,
agitated with longing for your words, drove sleep wholly from our
eyes. But again our affection towards you opposed it, and did not
suffer us violently to rouse you.” Then Peter said:
“Since therefore you assert that you are willingly awake through
desire of hearing, I wish to repeat to you more carefully, and to
explain in their order, the things that were spoken yesterday without
arrangement. And this I propose to do throughout these daily
disputations, that by night, when privacy of time and place is
afforded, I shall unfold in correct order, and by a straight line of
explanation, anything that in the controversy has not been stated with
sufficient fulness.” And then he began to point out to us
how the yesterday’s discussion ought to have been conducted, and
how it could not be so conducted on account of the contentiousness or
the unskilfulness of his opponent; and how therefore he only made use
of assertion,
Chapter XXXIII.—Learners and Cavillers.
But when the day began to be light, after prayer he went out to the crowds and stood in his accustomed place, for the discussion; and seeing Simon standing in the middle of the crowd, he saluted the people in his usual way, and said to them: “I confess that I am grieved with respect to some men, who come to us in this way that they may learn something, but when we begin to teach them, they profess that they themselves are masters, and while indeed they ask questions as ignorant persons, they contradict as knowing ones. But perhaps some one will say, that he who puts a question, puts it indeed in order that he may learn, but when that which he hears does not seem to him to be right, it is necessary that he should answer, and that seems to be contradiction which is not contradiction, but further inquiry.
Chapter XXXIV.—Against Order is Against Reason.
“Let such a one then hear this: The teaching of all doctrine has a certain order, and there are some things which must be delivered first, others in the second place, and others in the third, and so all in their order; and if these things be delivered in their order, they become plain; but if they be brought forward out of order, they will seem to be spoken against reason. And therefore order is to be observed above all things, if we seek for the purpose of finding what we seek. For he who enters rightly upon the road, will observe the second place in due order, and from the second will more easily find the third; and the further he proceeds, so much the more will the way of knowledge become open to him, even until he arrive at the city of truth, whither he is bound, and which he desires to reach. But he who is unskilful, and knows not the way of inquiry, as a traveller in a foreign country, ignorant and wandering, if he will not employ a native of the country as a guide,—undoubtedly when he has strayed from the way of truth, shall remain outside the gates of life, and so, involved in the darkness of black night, shall walk through the paths of perdition. Inasmuch therefore, as, if those things which are to be sought, be sought in an orderly manner, they can most easily be found, but the unskilful man is ignorant of the order of inquiry, it is right that the ignorant man should yield to the knowing one, and first learn the order of inquiry, that so at length he may find the method of asking and answering.”
Chapter XXXV.—Learning Before Teaching.
To this Simon replied: “Then truth is not the property of all, but of those only who know the art of disputation, which is absurd; for it cannot be, since He is equally the God of all, that all should not be equally able to know His will.” Then Peter: “All were made equal by Him, and to all He has given equally to be receptive of truth. But that none of those who are born, are born with education, but education is subsequent to birth, no one can doubt. Since, therefore, the birth of men holds equity in this respect, that all are equally capable of receiving discipline, the difference is not in nature, but in education. Who does not know that the things which any one learns, he was ignorant of before he learned them?” Then Simon said “You say truly.” Then Peter said, “If then in those arts which are in common use, one first learns and then teaches, how much more ought those who profess to be the educators of souls, first to learn, and so to teach, that they may not expose themselves to ridicule, if they promise to afford knowledge to others, when they themselves are unskilful?” Then Simon: “This is true in respect of those arts which are in common use; but in the word of knowledge, as soon as any one has heard, he has learned.”
Chapter XXXVI.—Self-Evidence of the Truth.
Then said Peter: “If indeed one hear in an
orderly and regular manner he is able to know what is true; but he who
refuses to submit to the rule of a reformed life and a pure
conversation, which truly is the proper result of knowledge of the
truth, will not confess that he knows what he does know. For this
is exactly what we see in the case of some who, abandoning the trades
which they learned in their youth, betake themselves to other
performances, and by way of excusing their own sloth, begin to find
fault with the trade as unprofitable.” Then Simon:
“Ought all who hear to believe that whatever they hear is
true?” Then Peter: “Whoever hears an orderly
statement of the truth, cannot by any means gainsay it, but knows that
what is spoken is true, provided he also willingly submit to the rules
of life. But those who, when they hear, are unwilling to betake
themselves to good works, are prevented by the desire of doing evil
from acquiescing in those things which they judge to be right.
Hence it is manifest that it is in the power of the hearers to choose
which of the two they prefer. But if all who hear were to obey,
it would be rather a necessity of nature, leading all in one way.
For as no one can be persuaded to become shorter or taller, because the
force of nature does not permit it; so also, if either all were
converted to the truth by a word, or all were not
Chapter XXXVII.—God Righteous as Well as Good.
Then said Simon: “Inform us,
therefore, what he who desires to know the truth must first
learn.” Then Peter: “Before all things it must
be inquired what it is possible for man to find out. For of
necessity the judgment of God turns upon this, if a man was able to do
good and did it not. And therefore men must inquire whether they
have it in their power by seeking to find what is good, and to do it
when they have found it; for this is that for which they are to be
judged. But more than this there is no occasion for any one but a
prophet to know: for what is the need for men to know how the
world was made? This, indeed, would be necessary to be learned if
we had to enter upon a similar construction. But now it is
sufficient for us, in order to the worship of God, to know that He made
the world; but how He made it is no subject of inquiry for us, because,
as I have said, it is not incumbent upon us to acquire the knowledge of
that art, as though we were about to make something similar. But
neither are we to be judged for this, why we have not learned how the
world was made, but only for that, if we be without knowledge of its
Creator. For we shall know that the Creator of the world is the
righteous and good God, if we seek Him in the paths of
righteousness. For if we only know regarding Him that He is good,
such knowledge is not sufficient for salvation. For in the
present life not only the worthy, but also the unworthy, enjoy His
goodness and His benefits. But if we believe Him to be not only
good, but also righteous, and if, according to what we believe
concerning God, we observe righteousness in the whole course of our
life, we shall enjoy His goodness for ever. In a word, to the
Hebrews, whose opinion concerning God was that He is only good, our
Master said that they should seek also His righteousness;
Chapter XXXVIII.—God’s Justice Shown at the Day of Judgment.
Then Simon: “How can one and the same
being be both good and righteous?” [Comp. Homilies XVII.
4, etc., XVIII. 1. The objection is of Gnostic
origin.—R.]
Chapter XXXIX.—Immortality of the Soul.
Then said Simon: “The one point on which I should wish to be satisfied is, whether the soul is immortal; for I cannot take up the burden of righteousness unless I know first concerning the immortality of the soul; for indeed if it is not immortal, the profession of your preaching cannot stand.” Then said Peter: “Let us first inquire whether God is just; for if this were ascertained, the perfect order of religion would straight-way be established.” Then Simon: “With all your boasting of your knowledge of the order of discussion, you seem to me now to have answered contrary to order; for when I ask you to show whether the soul is immortal, you say that we must first inquire whether God is just.” Then said Peter: “That is perfectly right and regular.” Simon: “I should wish to learn how.”
Chapter XL.—Proved by the Success of the Wicked in This Life.
“Listen, then,” said Peter:
“Some men who are blasphemers against God, and who spend their
whole life in injustice and pleasure die in their own bed and obtain
honourable burial; while others who worship God, and maintain their
life frugally with all honesty and sobriety, die in deserted places for
their observance of righteousness, so that they are not even thought
worthy of burial. Where, then, is the justice of God, if there be
no immortal soul to suffer punishment in the future for impious deeds,
or enjoy rewards for piety and rectitude?” Then Simon
said: “It is this indeed that makes me [Comp. Homily XIX.
23.—R.]
Chapter XLI.—Cavils of Simon.
Then said Peter: “This very thing
which draws you into incredulity, affords to us a certain conviction
that there shall be a judgment. For since it is certain that God
is just, it is a necessary consequence that there is another world, in
which every one receiving according to his deserts, shall prove the
justice of God. But if all men were now receiving according to
their deserts, we should truly seem to be deceivers when we say that
there is a judgment to come; and therefore this very fact, that in the
present life a return is not made to every one according to his deeds,
affords, to those who know that God is just, an indubitable proof that
there shall be a judgment.” Then said Simon:
“Why, then, am I not persuaded of it?” Peter:
“Because you have not heard the true Prophet saying, ‘Seek
first His righteousness, and all these things shall be added to
you.’
Chapter XLII.—“Full of All Subtlety and All Mischief.”
But Peter, when he heard him speak thus, grinding
his teeth, and rubbing his forehead with his hand, and sighing with
profound grief, said: [The concluding
portion of this discussion (chaps. 42–48) is peculiar alike in
its argument and its colloquies.—R.]
Chapter XLIII.—Simon’s Subterfuges.
Then says Simon: “If you are angry, I shall
neither ask you any questions, nor do I wish to hear you.”
Then Peter: “If you are now seeking a pretext for escaping,
you have full liberty, and need not use any special pretext. For
all have heard you speaking all amiss, and have perceived that you can
prove nothing, but that you only asked questions for the sake of
contradiction; which any one can do. For what difficulty is there
in replying, after the clearest proofs have been adduced, ‘You
have said nothing to the purpose?’ But that you may know
that I am able to prove to you in a single sentence that the soul is
immortal, I shall ask you with respect to a point which all know;
answer me, and I shall prove to you in one sentence that it is
immortal.” Then Simon, who had thought that he had got,
from the anger of Peter, a pretext for departing, stopped on account of
the remarkable promise that was
Chapter XLIV.—Sight or Hearing?
Then Peter: “I shall speak so that it
may be proved to you before all the rest. Answer me, therefore,
which of the two can better persuade an incredulous man, seeing or
hearing?” Then Simon said:
“Seeing.” Then Peter: “Why then do you
wish to learn from me by words, what is proved to you by the thing
itself and by sight?” Then Simon: “I know not
what you mean.” Then Peter: “If you do not
know, go now to your house, and entering the inner bed-chamber you will
see an image placed, containing the figure of a murdered boy clothed in
purple; ask him, and he will inform you either by hearing or
seeing. For what need is there to hear from him if the soul is
immortal, when you see it standing before you? For if it were not
in being, it assuredly could not be seen. But if you know not
what image I speak of, let us straightway go to your house, with ten
other men, of those who are here present.” [Comp. book ii. 15
and Homily II. 26.—R.]
Chapter XLV.—A Home-Thrust.
But Simon hearing this, and being smitten by his
conscience, changed colour and became bloodless; for he was afraid, if
he denied it, that his house would be searched, or that Peter in his
indignation would betray him more openly, and so all would learn what
he was. Thus he answered: “I beseech thee, Peter, by
that good God who is in thee, to overcome the wickedness that is in
me. Receive me to repentance, and you shall have me as an
assistant in your preaching. For now I have learned in very deed
that you are a prophet of the true God, and therefore you alone know
the secret and hidden things of men.” Evidently
parodied from
Chapter XLVI.—Simon’s Rage.
But when Simon heard this, he assailed Peter with curses and reproaches, saying: “Oh most wicked and most deceitful of men, to whom fortune, not truth, hath given the victory. But I sought repentance not for defect of knowledge, but in order that you, thinking that by repentance I should become your disciple, might entrust to me all the secrets of your profession, and so at length, knowing them all, I might confute you. But as you cunningly understood for what reason I had pretended penitence, and acquiesced as if you did not understand my stratagem, that you might first expose me in presence of the people as unskilful, then foreseeing that being thus exposed to the people, I must of necessity be indignant, and confess that I was not truly penitent, you anticipated me, that you might say, that I should, after my penitence, again return to my infidelity, that you might seem to have conquered on all sides, both if I continued in the penitence which I had professed, and if I did not continue; and so you should be believed to be wise, because you had foreseen these things, while I should seem to be deceived, because I did not foresee your trick. But you foreseeing mine, have used subtlety and circumvented me. But, as I said, your victory is the result of fortune, not of truth: yet I know why I did not foresee this; because I stood by you and spoke with you in my goodness, and bore patiently with you. But now I shall show you the power of my divinity, so that you shall quickly fall down and worship me.”
Chapter XLVII.—Simon’s Vaunt.
“I am the first power, who am always, and
without beginning. [Compare with this
chapter book ii. 9, 14; Homily II. 32.—R.]
Chapter XLVIII.—Attempts to Create a Disturbance.
To this speech of Simon, Peter answered: “Do not meddle with the things that belong to others; for that you are a magician, you have confessed and made manifest by the very deeds that you have done; but our Master, who is the Son of God and of man, is manifestly good; and that he is truly the Son of God has been told, and shall be told to those to whom it is fitting. But if you will not confess that you are a magician, let us go, with all this multitude, to your house, and then it will be evident who is a magician.” While Peter was speaking thus, Simon began to assail him with blasphemies and curses, that he might make a riot, and excite all so that he could not be refuted, and that Peter, withdrawing on account of his blasphemy, might seem to be overcome. But he stood fast, and began to charge him more vehemently.
Chapter XLIX.—Simon’s Retreat.
Then the people in indignation cast Simon from the
court, and drove him forth from the gate of the house; and only one
person followed him when he was driven out. [This account of
the close of the discussion is peculiar to the
Recognitions.—R.]
Chapter L.—Peter’s Benediction.
“You therefore who are turned to the Lord by repentance, bend to Him your knees.” When he had said this, all the multitude bent their knees to God; and Peter, looking towards heaven, prayed for them with tears that God, for His goodness, would deign to receive those betaking themselves to Him. And after he had prayed and had instructed them to meet early the next day, he dismissed the multitude. Then according to custom, having taken food, we went to sleep.
Chapter LI.—Peter’s Accessibility.
Peter, therefore, rising at the usual hour of the night, found us waking; and when, saluting us, in his usual manner, he had taken his seat, first of all Niceta, said: “If you will permit me, my lord Peter, I have something to ask of you.” Then Peter said: “I permit not only you, but all, and not only now, but always, that every one confess what moves him, and the part in his mind that is pained, in order that he may obtain healing. For things which are covered with silence, and are not made known to us, are cured with difficulty, like maladies of long standing; and therefore, since the medicine of seasonable and necessary discourse cannot easily be applied to those who keep silence, every one ought to declare in what respect his mind is feeble through ignorance. But to him who keeps silence, it belongs to God alone to give a remedy. We indeed also can do it, but by the lapse of a long time. For it is necessary than the discourse of doctrine, proceeding in order from the beginning, and meeting each single question, should disclose all things, and resolve and reach to all things, even to that which every one required in his mind; but that, as I have said, can only be done in the course of a long time. Now, then, ask what you please.”
Chapter LII.—False Signs and Miracles.
Then Niceta said: “I give you abundant
thanks, O most clement Peter; but this is what I desire to learn, how
Simon, who is the enemy
Chapter LIII.—Self-Love the Foundation of Goodness.
“First of all, then, he is evil, in the judgment of God, who will not inquire what is advantageous to himself. For how can any one love another, if he does not love himself? Or to whom will that man not be an enemy, who cannot be a friend to himself? In order, therefore, that there might be a distinction between those who choose good and those who choose evil, God has concealed that which is profitable to men, i.e., the possession of the kingdom of heaven, and has laid it up and hidden it as a secret treasure, so that no one can easily attain it by his own power or knowledge. Yet He has brought the report of it, under various names and opinions, through successive generations, to the hearing of all: so that whosoever should be lovers of good, hearing it, might inquire and discover what is profitable and salutary to them; but that they should ask it, not from themselves, but from Him who has hidden it, and should pray that access and the way of knowledge might be given to them: which way is opened to those only who love it above all the good things of this world; and on no other condition can any one even understand it, however wise he may seem; but that those who neglect to inquire what is profitable and salutary to themselves, as self-haters and self-enemies, should be deprived of its good things, as lovers of evil things.
Chapter LIV.—God to Be Supremely Loved.
“It behoves, therefore, the good to love that way above all things, that is, above riches, glory, rest, parents, relatives, friends, and everything in the world. But he who perfectly loves this possession of the kingdom of heaven, will undoubtedly cast away all practice of evil habit, negligence, sloth, malice, anger, and such like. For if you prefer any of these to it, as loving the vices of your own lust more than God, you shall not attain to the possession of the heavenly kingdom; for truly it is foolish to love anything more than God. For whether they be parents, they die; or relatives, they do not continue; or friends, they change. But God alone is eternal, and abideth unchangeable. He, therefore, who will not seek after that which is profitable to himself, is evil, to such an extent that his wickedness exceeds the very prince of impiety. For he abuses the goodness of God to the purpose of his own wickedness, and pleases himself; but the other neglects the good things of his own salvation, that by his own destruction he may please the evil one.”
Chapter LV.—Ten Commandments Corresponding to the Plagues of Egypt.
“On account of those, therefore, who by
neglect of their own salvation please the evil one, and those who by
study of their own profit seek to please the good One, ten things have
been prescribed as a test to this present age, according to the number
of the ten plagues which were brought upon Egypt. For when Moses,
according to the commandment of God, demanded of Pharaoh that he should
let the people go, and in token of his heavenly commission showed
signs, his rod being thrown upon the ground was turned into a
serpent.
Chapter LVI.—Simon Resisted Peter, as the Magicians Moses.
“In a similar transaction I see that I am even now engaged. For as then, when Moses exhorted the king to believe God, the magicians opposed him by a pretended exhibition of similar signs, and so kept back the unbelievers from salvation; so also now, when I have come forth to teach all nations to believe in the true God, Simon the magician resists me, acting in opposition to me, as they also did in opposition to Moses; in order that whosoever they be from among the nations that do not use sound judgment, they may be made manifest; but that those may be saved who rightly distinguish signs from signs.” While Peter thus spoke, Niceta answered: “I beseech you that you would permit me to state whatever occurs to my mind.” Then Peter, being delighted with the eagerness of his disciples, said: “Speak what you will.”
Chapter LVII.—Miracles of the Magicians.
Then said Niceta: “In what respect did the Egyptians sin in not believing Moses, since the magicians wrought like signs, even although they were done rather in appearance than in truth? For if I had been there then, should I not have thought, from the fact that the magicians did like things to those which Moses did, either that Moses was a magician, or that the magicians wrought their signs by divine commission? For I should not have thought it likely that the same things could be effected by magicians, even in appearance, which he who was sent by God performed. And now, in what respect do they sin who believe Simon, since they see him do so great marvels? Or is it not marvellous to fly through the air, to be so mixed with fire as to become one body with it, to make statues walk, brazen dogs bark, and other such like things, which assuredly are sufficiently wonderful to those who know not how to distinguish? Yea, he has also been seen to make bread of stones. But if he sins who believes those who do signs, how shall it appear that he also does not sin who has believed our Lord for His signs and works of power?”
Chapter LVIII.—Truth Veiled with Love.
Then said Peter: “I take it well that you bring the truth to the rule, and do not suffer hindrances of faith to lurk in your soul. For thus you can easily obtain the remedy. Do you remember that I said, that the worst of all things is when any one neglects to learn what is for his good?” Niceta answered: “I remember.” Then Peter: “And again, that God has veiled His truth, that He may disclose it to those who faithfully follow Him?” “Neither,” said Niceta, “have I forgotten this.” Then said Peter: “What think you then? That God has buried His truth deep in the earth, and has heaped mountains upon it, that it may be found by those only who are able to dig down into the depths? It is not so; but as He has surrounded the mountains and the earth with the expanse of heaven, so hath He veiled the truth with the curtain of His own love, that he alone may be able to reach it, who has first knocked at the gate of divine love.
Chapter LIX.—Good and Evil in Pairs.
“For, as I was beginning to say, [The substance of
chaps. 59, 60, occurs in Homily II. 33, 34, just before the
postponement of the discussion with Simon.—R.]
Chapter LX.—Uselessness of Pretended Miracles.
“For tell me, I pray you, what is the use of showing statues walking, dogs of brass or stone barking, mountains dancing, of flying through the air, and such like things, which you say that Simon did? But those signs which are of the good One, are directed to the advantage of men, as are those which were done by our Lord, who gave sight to the blind and hearing to the deaf, raised up the feeble and the lame, drove away sicknesses and demons, raised the dead, and did other like things, as you see also that I do. Those signs, therefore, which make for the benefit of men, and confer some good upon them, the wicked one cannot do, excepting only at the end of the world. For then it shall be permitted him to mix up with his signs some good ones, as the expelling of demons or the healing of diseases; by this means going beyond his bounds, and being divided against himself, and fighting against himself, he shall be destroyed. And therefore the Lord has foretold, that in the last times there shall be such temptation, that, if it be possible, the very elect shall be deceived; that is to say, that by the marks of signs being confused, even those must be disturbed who seem to be expert in discovering spirits and distinguishing miracles.
Chapter LXI.—Ten Pairs.
“The ten pairs [On the doctrine of
pairs compare Homily II. 15, etc., 33; III. 23.—R.]
Chapter LXII.—The Christian Life.
But Peter said: “Who is he that is
earnest toward instruction, and that studiously inquires into every
particular, except him who loves his own soul to salvation, and
renounces all the affairs of this world, that he may have leisure to
attend to the word of God only? Such is he whom alone the true
Prophet deems wise, even he who sells all that he has and buys the one
true pearl,
Chapter LXIII.—A Deserter from Simon’s Camp.
While Peter was thus speaking, the day dawned;
and, behold, one of the disciples of Simon came, crying out: [This incident
is narrated only in the Recognitions.—R.]
Chapter LXIV.—Declaration of Simon’s Wickedness.
When he who had returned from Simon had thus
spoken, Peter ordered him to sit down in the court. And he
himself going forth, and seeing immense crowds, far more than on the
previous days, stood in his usual place; and pointing out him who had
come, began to discourse as follows: “This man whom I point
out to you, brethren, has just come to me, telling me of the wicked
practices of Simon, and how he has thrown the implements of his
wickedness into the sea, not induced to do so by repentance, but being
afraid lest, being detected, he should be subjected to the public
laws. And he asked this man, as he tells me, to remain with him,
promising him immense gifts; and when he could not persuade him to do
so, he left him, reproaching him for sluggishness, and set out for
Rome.” When Peter had intimated this to the crowd, the man
himself who had returned from Simon stood up, and began to state to the
people everything relating to Simon’s crimes. And when they
were shocked by the things which they heard that Simon had done by his
magical acts, Peter said: [With the remainder of
the book compare Homily III. 58–73. The resemblance is
general rather than particular.—R.]
Chapter LXV.—Peter Resolves to Follow Simon.
“Be not, my brethren, distressed by those
things that have been done, but give heed to the future: for what
is passed is ended; but the things which threaten are dangerous to
those who shall fall in with them. For offences shall never be
wanting in this world, [In the
Homilies full details are given respecting the choice of
Zacchæus (who is identified with the publican in
Chapter LXVI.—Zacchæus Made Bishop of Cæsarea; Presbyters and Deacons Ordained.
At this announcement all the people wept, hearing that
he was going to leave them; and Peter, sympathizing with them, himself
also shed tears; and looking up to heaven, he said: “To
Thee, O God, who hast made heaven and earth, and all things that are in
them, we pour out the prayer of supplication, that Thou wouldest
comfort those who have recourse to Thee in their tribulation. For
by reason of the affection that they have towards Thee, they do love me
who have declared to them Thy truth. Wherefore guard them with
the right hand of Thy compassion; for neither Zacchæus nor any
other man can be a sufficient guardian to them.” When he
had said this, and more to the same effect, he laid his hands upon
Zacchæus, and prayed that he might blamelessly discharge the duty
of his bishopric. Then he ordained twelve presbyters and four
deacons, and said: “I have
Chapter LXVII.—Invitation to Baptism.
When he had given them these and such like
precepts, he made proclamation to the people, saying:
“Since I have resolved to stay three months with you, if any one
desires it, let him be baptized; that, stripped of his former evils, he
may for the future, in consequence of his own conduct, become heir of
heavenly blessings, as a reward for his good actions. Whosoever
will, then, let him come to Zacchæus and give his name to him, and
let him hear from him the mysteries of the kingdom of heaven. Let
him attend to frequent fastings, and approve himself in all things,
that at the end of these three months he may be baptized on the day of
the festival. But every one of you shall be baptized in ever
flowing waters, the name of the Trine Beatitude being invoked over him;
he being first anointed with oil sanctified by prayer, that so at
length, being consecrated by these things, he may attain a perception
of holy things.” This may be
translated, “that he may partake of holy things.”
Cotelerius supposes the words “holy things” to mean the
body and blood of Christ.
Chapter LXVIII.—Twelve Sent Before Him.
And when he had spoken at length on the subject of
baptism, he dismissed the crowd, and betook himself to his usual place
of abode; and there, while the twelve stood around him (viz.
Zacchæus and Sophonias, Joseph and Michæus, Eleazar and
Phineas, Lazarus and Eliseus, I Clement and Nicodemus, Niceta and
Aquila), he addressed us to the following effect: “Let us,
my brethren, consider what is right; for it is our duty to bring some
help to the nations, which are called to salvation. You have
yourselves heard that Simon has set out, wishing to anticipate our
journey. Him we should have followed step by step, that
wheresoever he tries to subvert any, we might immediately confute
him. But since it appears to me to be unjust to forsake those who
have been already converted to God, and to bestow our care upon those
who are still afar off, I think it right that I should remain three
months with those in this city who have been turned to the faith, and
should strengthen them; and yet that we should not neglect those who
are still far off, lest haply, if they be long infected with the power
of pernicious doctrine, it be more difficult to recover them.
Therefore I wish (only, however, if you also think it right), that for
Zacchæus, whom we have now ordained bishop, Benjamin the son of
Saba be substituted; and for Clement (whom I have resolved to have
always by me, because, coming from the Gentiles, he has a great desire
to hear the word of God) there be substituted Ananias the son of Safra;
and for Niceta and Aquila, who have been but lately converted to the
faith of Christ, Rubelus the brother of Zacchæus, and Zacharias
the builder. I wish, therefore, to complete the number of twelve
by substituting these four for the other four, that Simon may feel that
I in them am always with him.” [Compare with this
chapter the lists in book ii. 1 and in Homily II. 1. The special
significance attached to the number twelve is peculiar to this
passage.—R.]
Chapter LXIX.—Arrangements Approved by All the Brethren.
Having therefore separated me, Clement, and Niceta and Aquila, he said to those twelve: “I wish you the day after to-morrow to proceed to the Gentiles, and to follow in the footsteps of Simon, that you may inform me of all his proceedings. You will also inquire diligently the sentiments of every one, and announce to them that I shall come to them without delay; and, in short, in all places instruct the Gentiles to expect my coming.” When he had spoken these things, and others to the same effect, he said: “You also, my brethren, if you have anything to say to these things, say on, lest haply it be not right which seems good to me alone.” Then all, with one voice applauding him, said: “We ask you rather to arrange everything according to your own judgment, and to order what seems good to yourself; for this we think to be the perfect work of piety, if we fulfil what you command.”
Chapter LXX.—Departure of the Twelve.
Therefore, on the day appointed, when they had ranged
themselves before Peter, they said: “Do not think, O Peter,
that it is a small grief to us that we are to be deprived of the
privilege of hearing you for three months; but since it is
Chapter LXXI.—Peter Prepares the Cæsareans for His Departure.
However, rubbing his forehead with his hand, he said: “Be of good courage, my brethren, and comfort your sorrowful hearts by means of counsel, referring all things to God, whose will alone is to be fulfilled and to be preferred in all things. For let us suppose for a moment, that by reason of the affection that we have towards you, we should act against His will, and remain with you, is He not able, by sending death upon me, to appoint to me a longer separation from you? And therefore it is better for us to carry out this shorter separation with His will, as those to whom it is prescribed to obey God in all things. Hence you also ought to obey Him with like submission, inasmuch as you love me from no other reason than on account of your love of Him. As friends of God, therefore, acquiesce in His will; but also judge yourselves what is right. Would it not have seemed wicked, if, when Simon was deceiving you, I had been detained by the brethren in Jerusalem, and had not come to you, and that although you had Zacchæus among you, a good and eloquent man? So now also consider that it would be wicked, if, when Simon has gone forth to assail the Gentiles, who are wholly without a defender, I should be detained by you, and should not follow him. Wherefore let us see to it, that we do not, by an unreasonable affection, accomplish the will of the wicked one.”
Chapter LXXII.—More Than Ten Thousand Baptized.
“Meantime I shall remain with you three months, as I promised. Be ye constant in hearing the word; and at the end of that time, if any are able and willing to follow us, they may do so, if duty will admit of it. And when I say if duty will admit I mean that no one by his departure must sadden any one who ought not to be saddened, as by leaving parents who ought not to be left, or a faithful wife, or any other person to whom he is bound to afford comfort for God’s sake.” Meantime, disputing and teaching day by day, he filled up the time appointed with the labour of teaching; and when the festival day arrived, upwards of ten thousand were baptized.
Chapter LXXIII.—Tidings of Simon.
But in those days a letter was received from the
brethren who had gone before, in which were detailed the crimes of
Simon, how going from city to city he was deceiving multitudes, and
everywhere maligning Peter, so that, when he should come, no one might
afford him a hearing. For he asserted that Peter was a magician,
a godless man, injurious, cunning, ignorant, and professing impossible
things. “For,” says he, “he asserts that the
dead shall rise again, which is impossible. But if any one
attempts to confute him, he is cut off by secret snares by him, through
means of his attendants. Wherefore, I also,” says he,
“when I had vanquished him and triumphed over him, fled for fear
of his snares, lest he should destroy me by incantations, or compass my
death by plots.” They intimated also that he mainly stayed
at Tripolis. [In Homily III.
58 Simon is represented as doing great miracles at Tyre. Peter
follows him there, but finds that he has gone. The long
discussions with him are assigned to Laodicea. See
Homilies, xvi., etc.—R.]
Chapter LXXIV.—Farewell to Cæsarea.
Peter therefore ordered the letter to be read to the people; and after the reading of it, he addressed them and gave them full instructions about everything, but especially that they should obey Zacchæus, whom he had ordained bishop over them. Also he commended the presbyters and the deacons to the people, and not less the people to them. And then, announcing that he should spend the winter at Tripolis, he said: “I commend you to the grace of God, being about to depart to-morrow, with God’s will. But during the whole three months which he spent at Cæsarea, for the sake of instruction, whatever he discoursed of in the presence of the people in the day-time, he explained more fully and perfectly in the night, in private to us, as more faithful and completely approved by him. And at the same time he commanded me, because he understood that I carefully stored in my memory what I heard, to commit to writing whatever seemed worthy of record, and to send it to you, my lord James, as also I did, in obedience to his command.”
The first book, Cotelerius
remarks that these ten books previously sent to James (if they ever
existed) ought to be distinguished from the ten books of the
Recognitions, which were addressed to the same James, but
written after those now mentioned. [This chapter furnishes some
positive evidence that the Recognitions are based upon an
earlier work. The topics here named do not correspond with those
of the Homilies, except in the most general way. Hence
this passage does not favour the theory that the author of the
Recognitions had the Homilies before him when he
wrote. Even in xvi.–xix. of the later work, which Uhlhorn
regarded as the nucleus of the entire literature, the resemblances are
slight. As already intimated (see Introductory Notice, p. 71),
Uhlhorn has abandoned this theory. On the other hand the chapter bears
marks of being the conclusion to a complete document. It can
therefore be urged in support of the new view of Lehmann (Die
Clementinischen Schriften, Gotha, 1869), that the
Recognitions are made up of two parts (books i.–iii.,
iv.–x.) by two different authors, both parts being based on
earlier documents. This chapter is regarded by Hilgenfeld as
containing a general outline of the Kerygma Petri, a
Jewish-Christian document of Roman origin. In i. 27–72 he
finds a remnant of this document incorporated in the
Recognitions.—R.]
————————————
Book IV.
Chapter I.—Halt at Dora.
Having set out from
Cæsarea on the way to Tripolis, we made our first stoppage at a
small town called Dora, because it was not far distant; and almost all
those who had believed through the preaching of Peter could scarcely
bear to be separated from him, but walked along with us, again and
again gazing upon him, again and again embracing him, again and again
conversing with him, until we came to the inn. On the following
day we came to Ptolemais, where we stayed ten days; and when a
considerable number had received the word of God, we signified to some
of them who seemed particularly attentive, and wished to detain us
longer for the sake of instruction, that they might, if so disposed,
follow us to Tripolis. We acted in the same way at Tyre, and
Sidon, and Berytus, and announced to those who desired to hear further
discourses, that we were to spend the winter at Tripolis. [In books iv.–vi. the scene
is laid at Tripolis. The same city is the locality to which
Homilies VIII.–XI. are assigned. The intervening portion
(Homilies IV.–VII.) gives the details of the journey here alluded
to, telling of various discourses at Tyre. Some of the matter of
these discourses occurs in the Recognitions, but under different
circumstances. The heathen disputants are not the
same. The parallelisms of the portions assigned to Tripolis
are as follows: book iv. has its counterpart in Homily VIII. and
in much of Homily IX.; book v. has a parallel in Homily X. and it,
parts of XI.; book vi. in its general outline resembles Homily XI. The discourses of the Apostle as
given in the Recognitions are more orderly and logical than
those in the Homilies. The views presented differ
somewhat, in accordance with the general character of the two
works. Much of the matter in the Recognitions occurs in a
different order in the Homilies, but the internal evidence seems
to point to the priority of the former. Both might be different
manipulations of a common documentary source, but that theory is not
necessarily applicable to these portions of the
literature.—R.]
[“Maroones,” Homily VIII. 1.—R.]
Chapter II.—Reception in the House of Maro.
And when we had come to the house of Maro, in which preparation had been made for Peter, he turned to the crowd, and told them that he would address them the day after to-morrow. Therefore the brethren who had been sent before assigned lodgings to all who had come with us. Then, when Peter had entered into the house of Maro, and was asked to partake of food, he answered that he would by no means do so, until he had ascertained whether all those that had accompanied him were provided with lodgings. Then he learned from the brethren who had been sent before, that the citizens had received them not only hospitably, but with all kindness, by reason of their love towards Peter; so much so, that several were disappointed because there were no guests for them; for that all had made such preparations, that even if many more had come, there would still have been a deficiency of guests for the hosts, not of hosts for the guests.
Chapter III.—Simon’s Flight.
Thereupon Peter was greatly delighted, and praised
the brethren, and blessed them, and requested them to remain with
him. Then, when he had bathed in the sea, and had taken food, he
went to sleep in the evening; and rising, as usual, at cock-crow, while
the evening light was still burning, he found us all awake. Now
there were in all sixteen of us, viz. Peter and I, Clement, Niceta and
Aquila, and those twelve who had preceded us. [Comp. Homily VIII.
3.—R.]
Chapter IV.—The Harvest Plenteous.
Then Peter, filled with admiration, said: [With chaps.
4–11 compare Homily VIII. 4–11. The correspondence is
quite close.—R.]
Chapter V.—Moses and Christ.
“For so also it was given to the people of
the Hebrews from the beginning, that they should love Moses, and
believe his word; whence also it is written: ‘The people
believed God, and Moses His servant.’
Chapter VI.—A Congregation.
“But enough has been said of these things
for time presses, and the religious devotion of the people invites us
to address them.” And when he had thus spoken, he asked
where there was a suitable place for discussion. And Maro
said: “I have a very spacious hall Ædes,
in the singular, probably a temple.
Chapter VII.—The Sick Healed.
But when he saw that the crowds had, like the
waters of a great river, poured over the narrow passage, he mounted
upon a pillar which happened to stand near the wall of the garden, and
first saluted the people in a religious manner. But some of those
who were present, and who had been for a long time distressed by
demons, threw themselves on the ground, while the unclean spirits
entreated that they might be allowed but for one day to remain in the
bodies that they had taken possession of. But Peter rebuked them,
and commanded them to depart; and they went out without delay.
After these, others who had been afflicted with long-standing
sicknesses asked Peter that they might receive healing; and he promised
that he would entreat the Lord for them as soon as his discourse of
instruction was completed. But as soon as he promised, they were
freed from their sicknesses; [In Homilies VIII.
8, 24, IX. 24, the healing takes place after the
discourses.—R.]
Chapter VIII.—Providence Vindicated.
“It seems to me necessary, at the outset of a discourse concerning the true worship of God, first of all to instruct those who have not as yet acquired any knowledge of the subject, that throughout the divine providence must be maintained to be without blame, by which the world is ruled and governed. Moreover, the reason of the present undertaking, and the occasion offered by those whom the power of God has healed, suggest this subject for a beginning, viz. to show that for good reason very many persons are possessed of demons, that so the justice of God may appear. For ignorance will be found to be the mother of almost all evils. But now let us come to the reason.
Chapter IX.—State of Innocence a State of Enjoyment.
“When God had made man after His own image and
likeness, He grafted into His work a certain breathing and odour of His
divinity, that so men, being made partakers of His Only-begotten, might
through Him be also friends of God and sons of adoption. Whence
also He Himself, as the true Prophet, knowing with what actions the
Father is pleased, instructed them in what way they might obtain that
privilege. At that time, therefore, there was among men only one
worship of God—a pure mind and an uncorrupted spirit. And
for this reason every creature kept an inviolable covenant with the
human race. For by reason of their reverence of the Creator, no
sickness, or bodily disorder, or corruption of food, had power over
them;
Chapter X.—Sin the Cause of Suffering.
“But when men, leading a life void of distress, began to think that the continuance of good things was granted them not by the divine bounty, but by the chance of things, and to accept as a debt of nature, not as a gift of God’s goodness, their enjoyment without any exertion of the delights of the divine complaisance,—men, being led by these things into contrary and impious thoughts, came at last, at the instigation of idleness, to think that the life of gods was theirs by nature, without any labours or merits on their part. Hence they go from bad to worse, to believe that neither is the world governed by the providence of God, nor is there any place for virtues, since they knew that they themselves possessed the fulness of ease and delights, without the assignment of any works previously, and without any labours were treated as the friends of God.
Chapter XI.—Suffering Salutary.
“By the most righteous judgment of God,
therefore, labours and afflictions are assigned as a remedy to men
languishing in the vanity of such thoughts. And when labour and
tribulations came upon them, they were excluded from the place of
delights and amenity. Also the earth began to produce nothing to
them without labour; and then men’s thoughts being turned in
them, they were warned to seek the aid of their Creator, and by prayers
and vows to ask for the divine protection. And thus it came to
pass, that the worship of God, which they had neglected by reason of
their prosperity, they recovered through their adversity; and their
thoughts towards God, which indulgence had perverted, affliction
corrected. So therefore the divine providence, seeing that this
was more profitable to man, removed from them the ways of benignity and
abundance, as being hurtful, and introduced the way of vexation and
tribulation. [In Homily VIII.
12–16 there is inserted a curious account of the fall of man and
angels, and of a race of giants.—R.]
Chapter XII.—Translation of Enoch.
“But [Chap. 12 has
no exact parallel in the Homilies, but Homily VIII. 17 resembles
it.—R.] There seems
to be here a mixing up of the translation of Enoch with the
statement that in the days of Enos men began to call on the name
of the Lord;
Chapter XIII.—Origin of Idolatry.
“But when all these things were done, men
turned again to impiety; [There is a similar
chapter in Homily IX. 7, but in a discourse on the following
day.—R.]
Chapter XIV.—God Both Good and Righteous.
“Hence, since so many false and erratic
religions have been introduced into the world, [With chaps.
14–22 compare Homily IX. 8–18. The general outline is
the same, and the resemblances quite close in the larger part of both
passages.—R.]
Chapter XV.—How Demons Get Power Over Men.
“Therefore demons, as we have just said, when once they have been able, by means of opportunities afforded them, to convey themselves through base and evil actions into the bodies of men, if they remain in them a long time through their own negligence, because they do not seek after what is profitable to their souls, they necessarily compel them for the future to fulfil the desires of the demons who dwell in them. But what is worst of all, at the end of the world, when that demon shall be consigned to eternal fire, of necessity the soul also which obeyed him, shall with him be tortured in eternal fires, together with its body which it hath polluted.
Chapter XVI.—Why They Wish to Possess Men.
“Now that the demons are desirous of occupying the bodies of men, this is the reason. They are spirits having their purpose turned to wickedness. Therefore by immoderate eating and drinking, and lust, they urge men on to sin, but only those who entertain the purpose of sinning, who, while they seem simply desirous of satisfying the necessary cravings of nature, give opportunity to the demons to enter into them, because through excess they do not maintain moderation. For as long as the measure of nature is kept, and legitimate moderation is preserved, the mercy of God does not give them liberty to enter into men. But when either the mind falls into impiety, or the body is filled with immoderate meat or drink, then, as if invited by the will and purpose of those who thus neglect themselves, they receive power as against those who have broken the law imposed by God.
Chapter XVII.—The Gospel Gives Power Over Demons.
“You see, then, how important is the
acknowledgment of God, and the observance of the divine religion, which
not only protects those who believe from the assaults of the demon, but
also gives them command over those who rule over others. And
therefore it is necessary for you, who are of the Gentiles, to betake
yourselves to God, and to keep yourselves from all uncleanness, that
the demons may be expelled, and God may dwell in you. And at the
same time, by prayers, commit yourselves to God, and call for His aid
against the impudence of the demons; for ‘whatever things ye ask,
believing, ye shall receive.’
Chapter XVIII.—This Power in Proportion to Faith.
“There is therefore a measure of faith, which, if it be perfect, drives the demon perfectly from the soul; but if it has any defect, something on the part of the demon still remains in the portion of infidelity; and it is the greatest difficulty for the soul to understand when or how, whether fully or less fully, the demon has been expelled from it. For if he remains in any quarter, when he gets an opportunity, he suggests thoughts to men’s hearts; and they, not knowing whence they come, believe the suggestions of the demons, as if they were the perceptions of their own souls. Thus they suggest to some to follow pleasure by occasion of bodily necessity; they excuse the passionateness of others by excess of gall; they colour over the madness of others by the vehemence of melancholy; and even extenuate the folly of some as the result of abundance of phlegm. But even if this were so, still none of these could be hurtful to the body, except from the excess of meats and drinks; because, when these are taken in excessive quantities, their abundance, which the natural warmth is not sufficient to digest, curdles into a sort of poison, and it, flowing through the bowels and all the veins like a common sewer, renders the motions of the body unhealthy and base. Wherefore moderation is to be attained in all things, that neither may place be given to demons, nor the soul, being possessed by them, be delivered along with them to be tormented in eternal fires.
Chapter XIX.—Demons Incite to Idolatry.
“There is also another error of the demons, which
they suggest to the senses of men, that
Chapter XX.—Folly of Idolatry.
“And yet who can be found so senseless as to be persuaded to worship an idol, whether it be made of gold or of any other metal? To whom is it not manifest that the metal is just that which the artificer pleased? How then can the divinity be thought to be in that which would not be at all unless the artificer had pleased? Or how can they hope that future things should be declared to them by that in which there is no perception of present things? For although they should divine something, they should not straightway be held to be gods; for divination is one thing, divinity is another. For the Pythons also seem to divine, yet they are not gods; and, in short, they are driven out of men by Christians. And how can that be God which is put to flight by a man? But perhaps you will say, What as to their effecting cures, and their showing how one can be cured? On this principle, physicians ought also to be worshipped as gods, for they cure many; and in proportion as any one is more skilful, the more he will cure.
Chapter XXI.—Heathen Oracles.
“Whence it is evident that they since they are demoniac spirits, know some things both more quickly and more perfectly than men; for they are not retarded in their learning by the heaviness of a body. And therefore they, as being spirits, know without delay and without difficulty what physicians attain after a long time and by much labour. It is not wonderful, therefore, if they know somewhat more than men do; but this is to be observed, that what they know they do not employ for the salvation of souls, but for the deception of them, that by means of it they may indoctrinate them in the worship of false religion. But God, that the error of so great deception might not be concealed, and that He Himself might not seem to be a cause of error in permitting them so great licence to deceive men by divinations, and cures, and dreams, has of His mercy furnished men with a remedy, and has made the distinction of falsehood and truth patent to those who desire to know. This, therefore, is that distinction: what is spoken by the true God, whether by prophets or by diverse visions, is always true; but what is foretold by demons is not always true. It is therefore an evident sign that those things are not spoken by the true God, in which at any time there is falsehood; for in truth there is never falsehood. But in the case of those who speak falsehoods, there may occasionally be a slight mixture of truth, to give as it were seasoning to the falsehoods.
Chapter XXII.—Why They Sometimes Come True.
“But if any one say, What is the use of this, that they should be permitted even sometimes to speak truth, and thereby so much error be introduced amongst men? let him take this for answer: If they had never been allowed to speak any truth, then they would not foretell anything at all; while if they did not foretell, they would not be known to be demons. But if demons were not known to be in this world, the cause of our struggle and contest would be concealed from us, and we should suffer openly what was done in secret, that is, if the power were granted to them of only acting against us, and not of speaking. But now, since they sometimes speak truth, and sometimes falsehood, we ought to acknowledge, as I have said, that their responses are of demons, and not of God, with whom there is never falsehood.
Chapter XXIII.—Evil Not in Substance.
“But if any one, proceeding more curiously,
inquire: What then was the use of God’s making these evil
things, which should have so great a tendency to subvert the minds of
men? [Chaps.
23–26 have no exact parallel in the Homilies; comp. book
iii. 16–26. The questions of the origin of evil and of
free-will are more fully treated in the
Recognitions.—R.]
Chapter XXIV.—Why God Permits Evil.
“But you will meet me by saying, Even if it
has come to this through freedom of will, was the Creator ignorant that
those whom He created would fall away into evil? He ought
therefore not to have created those who, He foresaw, would deviate from
the path of righteousness. Now we tell those who ask such
questions, that the purpose of assertions of the sort made by us is to
show why the wickedness of those who as yet were not, did not prevail
over the goodness of the Creator. There is
considerable variety of reading in this sentence, and the precise
meaning is somewhat obscure. The general sense, however, is
sufficiently evident, that if God had refrained from creating those who
He foresaw, would fall into evil, this would have been to subject His
goodness to their evil.
Chapter XXV.—Evil Beings Turned to Good Account.
“But, setting aside these things, let us consider this earnestly, that God the Creator of the universe, foreseeing the future differences of His creation, foresaw and provided diverse ranks and different offices to each of His creatures, according to the peculiar movements which were produced from freedom of will; so that while all men are of one substance in respect of the method of creation, there should yet be diversity in ranks and offices, according to the peculiar movements of minds, to be produced from liberty of will. Therefore He foresaw that there would be faults in His creatures; and the method of His justice demanded that punishment should follow faults, for the sake of amendment. It behoved, therefore, that there should be ministers of punishment, and yet that freedom of will should draw them into that order. Moreover, those also must have enemies to conquer, who had undertaken the contests for the heavenly rewards. Thus, therefore, neither are those things destitute of utility which are thought to be evil, since the conquered unwillingly acquire eternal rewards for those by whom they are conquered. But let this suffice on these points, for in process of time even more secret things shall be disclosed.
Chapter XXVI.—Evil Angels Seducers.
“Now therefore, since you do not yet
understand how great darkness of ignorance surrounds you, meantime I
wish to explain to you whence the worship of idols began in this
world. And by idols, I mean those lifeless images which you
worship, whether made of wood, or earthenware, or stone, or brass, or
any other metals: of these the beginning was in this wise.
Certain angels, having left the course of their proper order, began to
favour the vices of men, [Comp. Homily VIII.
13.—R.]
Chapter XXVII.—Ham the First Magician.
“For these and some other causes, a flood
was brought upon the world, [With chaps.
27–31 compare Homily IX. 3–7. The resemblances are
quite close. See also book i. 30, 31.—R.] [With chaps.
27–31 compare Homily IX. 3–7. The resemblances are
quite close. See also book i. 30, 31.—R.]
“But the foolish men who were then, whereas they ought to have abandoned the opinion which they had conceived of him, inasmuch as they had seen it confuted by his mortal punishment, extolled him the more. For raising a sepulchre to his honour, they went so far as to adore him as a friend of God, and one who had been removed to heaven in a chariot of lightning, and to worship him as if he were a living star. Hence also his name was called Zoroaster after his death—that is, living star—by those who, after one generation, had been taught to speak the Greek language. In fine, by this example, even now many worship those who have been struck with lightning, honouring them with sepulchres, and worshipping them as friends of God. But this man was born in the fourteenth generation, and died in the fifteenth, in which the tower was built, and the languages of men were divided into many.
Chapter XXIX.—Fire-Worship of the Persians.
“First among whom is named a certain king Nimrod, the magic art having been handed down to him as by a flash, whom the Greeks, also called Ninus, and from whom the city of Nineveh took its name. Thus, therefore, diverse and erratic superstitions took their beginning from the magic art. For, because it was difficult to draw away the human race from the love of God, and attach them to deaf and lifeless images, the magicians made use of higher efforts, that men might be turned to erratic worship, by signs among the stars, and motions brought down as it were from heaven, and by the will of God. And those who had been first deceived, collecting the ashes of Zoroaster,—who, as we have said, was burnt up by the indignation of the demon, to whom he had been too troublesome,—brought them to the Persians, that they might be preserved by them with perpetual watching, as divine fire fallen from heaven, and might be worshipped as a heavenly God.
Chapter XXX.—Hero-Worship.
“By a like example, other men in other places built temples, set up statues, instituted mysteries and ceremonies and sacrifices, to those whom they had admired, either for some arts or for virtue, or at least had held in very great affection; and rejoiced, by means of all things belonging to gods, to hand down their fame to posterity; and that especially, because, as we have already said, they seemed to be supported by some phantasies of magic art, so that by invocation of demons something seemed to be done and moved by them towards the deception of men. To these they add also certain solemnities, and drunken banquets, in which men might with all freedom indulge; and demons, conveyed into them in the chariot of repletion, might be mixed with their very bowels, and holding a place there, might bind the acts and thoughts of men to their own will. Such errors, then, having been introduced from the beginning, and having been aided by lust and drunkenness, in which carnal men chiefly delight, the religion of God, which consisted in continence and sobriety, began to become rare amongst men, and to be well-nigh abolished.
Chapter XXXI.—Idolatry Led to All Immorality.
“For whereas at first, men worshipping a righteous and all-seeing God, neither dared sin nor do injury to their neighbours, being persuaded that God sees the actions and movements of every one; when religious worship was directed to lifeless images, concerning which they were certain that they were incapable of hearing, or sight, or motion, they began to sin licentiously, and to go forward to every crime, because they had no fear of suffering anything at the hands of those whom they worshipped as gods. Hence the madness of wars burst out; hence plunderings, rapines, captivities, and liberty reduced to slavery; each one, as he could, satisfied his lust and his covetousness, although no power can satisfy covetousness. For as fire, the more fuel it gets, is the more extensively kindled and strengthened, so also the madness of covetousness is made greater and more vehement by means of those things which it acquires.
Chapter XXXII.—Invitation.
“Wherefore begin now with better
understanding to resist yourselves in those things which you do not
rightly desire; [To chaps. 32, 33, a
close parallel is found in Homily IX. 19–21.—R.]
Chapter XXXIII.—The Weakest Christian More Powerful Than the Strongest Demon.
“Is it, then, that we are of another and a
superior nature, and that therefore the demons are afraid of us?
Nay, we are of one and the same nature with you, but we differ in
religion. But if you will also be like us, we do not
grudge it, but rather we exhort you, and wish you to be assured, that
when the same faith and religion and innocence of life shall be in you
that is in us, you will have equal and the same power and virtue
against demons, through God rewarding your faith. For as he who
has soldiers under him, although he may be inferior, and they superior
to him in strength, yet ‘says to this one, Go, and he goeth; and
to another, Come, and he cometh; and to another, Do this, and he doeth
it;’
Chapter XXXIV.—Temptation of Christ.
“This we would have you know assuredly, that
a demon has no power against a man, unless one voluntarily submit
himself to his desires. [The close of this
discourse, chaps. 34–37, resembles that of the first at Tripolis,
in Homily VIII. 21, 24. As already indicated, much of Homily IX.
finds a parallel in this book.—R.]
Chapter XXXV.—False Apostles.
“Wherefore observe the greatest caution,
that you believe no teacher, unless he bring from Jerusalem the
testimonial of James the Lord’s brother, or of whosoever may come
after him. [This is peculiar in
this connection. There is, at least, a suggestion of anti-Pauline
spirit in its teaching.—R.] [
Chapter XXXVI.—The Garments Unspotted.
“But the ways in which this garment may be spotted
are these: If any one withdraw from God the Father and Creator of
all, receiving another teacher besides Christ, who alone is the
faithful and true Prophet, and who has sent us twelve apostles to
preach the word; if any one think otherwise than worthily of the
substance of the Godhead, which excels all things;—these are the
things which even fatally pollute the garment of baptism. But the
things which pollute it in actions are these: murders,
adulteries, hatreds, avarice, evil ambition. And the things which
[In Homily VII. 8
a similar injunction is given, at Sidon. The language in both
places recalls
Chapter XXXVII.—The Congregation Dismissed.
When he had thus spoken, and had charged them to
come to the same place in good time on the following day, he dismissed
the crowds; and when they were unwilling to depart, Peter said to
them: “Do me this favour on account of the fatigue of
yesterday’s journey; and now go away, and meet in good time
to-morrow.” And so they departed with joy. But Peter,
commanding me to withdraw a little for the purpose of prayer, Clement, being
not yet baptized, is represented as not permitted to join with the
disciples, even in prayer. [Comp. i. 19, ii. 70–72.
This separation is indicated in the Homilies, but more emphasis
is placed upon it in the Recognitions.—R.]
————————————
Book V.
Chapter I.—Peter’s Salutation.
But on the following
day, [Book v. has a partial
parallel in Homily X., which is assigned to the second day at
Tripolis. The matter here is more extensive. Chaps. 1, 2,
show some resemblance to Homily X. 3–6.—R.]
Chapter II.—Suffering the Effect of Sin.
“God, the Creator of all, at the beginning
made man after His own image, and gave him dominion over the earth and
sea, and over the air; as the true Prophet has told us, and as the very
reason of things instructs us: for man alone is rational, and it is
fitting that reason should rule over the irrational. At first,
therefore, while he was still righteous, he was superior to all
disorders and all frailty; but when he sinned, as we taught you
yesterday, and became the servant of sin, he became at the same time
liable to frailty. This therefore is written, that men may know
that, as by impiety they have been made liable to suffer, so by piety
they may be made free from suffering; and not only free from suffering,
but by even a little faith in God be able to cure the sufferings of
others. For thus the true Prophet promised us, saying,
‘Verily I say to you, that if ye have faith as a grain of mustard
seed, ye shall say to this mountain, Remove hence, and it shall
remove.’
Chapter III.—Faith and Unbelief.
“Whereas therefore some men suffer, and others cure those who suffer, it is necessary to know the cause at once of the suffering and the cure; and this is proved to be nought else than unbelief on the part of the sufferers, and faith on the part of those who cure them. For unbelief, while it does not believe that there is to be a judgment by God, affords licence to sin, and sin makes men liable to sufferings; but faith, believing that there is to be a judgment of God, restrains men from sin; and those who do not sin are not only free from demons and sufferings, but can also put to flight the demons and sufferings of others.
“From [Chaps. 4, 5,
resemble somewhat Homily X. 2, which contains a preliminary discourse
of the Apostle to his followers.—R.]
Chapter V.—Advantages of Knowledge.
“Wherefore we must, above all things, hasten to the knowledge of the truth, that, as with a light kindled thereat, we may be able to dispel the darkness of errors: for ignorance, as we have said, is a great evil; but because it has no substance, it is easily dispelled by those who are in earnest. For ignorance is nothing else than not knowing what is good for us; once know this, and ignorance perishes. Therefore the knowledge of truth ought to be eagerly sought after; and no one can confer it except the true Prophet. For this is the gate of life to those who will enter, and the road of good works to those going to the city of salvation.
Chapter VI.—Free-Will.
“Whether any one, truly hearing the word of
of the true Prophet; is willing or unwilling to receive it, and to
embrace His burden, that is, the precepts of life, he has either in his
power, for we are free in will. [Here again the
doctrine of free-will is pressed, the Homilies containing no
parallel. Chaps. 6–13 have no corresponding passage in
Homily X.—R.]
Chapter VII.—Responsibility of Knowledge.
“Therefore, before any one hears what is good for him, it is certain that he is ignorant; and being ignorant, he wishes and desires to do what is not good for him; wherefore he is not judged for that. But when once he has heard the causes of his error, and has received the method of truth, then, if he remain in those errors with which he had been long ago preoccupied, he shall rightly be called into judgment, to suffer punishment, because he has spent in the sport of errors that portion of life which was given him to be spent in living well. But he who, hearing those things, willingly receives them, and is thankful that the teaching of good things has been brought to him, inquires more eagerly, and does not cease to learn, until he ascertains whether there be truly another world, in which rewards are prepared for the good. And when he is assured of this, he gives thanks to God because He has shown him the light of truth; and for the future directs his actions in all good works, for which he is assured that there is a reward prepared in the world to come; while he constantly wonders and is astonished at the errors of other men, and that no one sees the truth which is placed before his eyes. Yet he himself, rejoicing in the riches of wisdom which he hath found, desires insatiably to enjoy them, and is delighted with the practice of good works; hastening to attain, with a clean heart and a pure conscience, the world to come, when he shall be able even to see God, the king of all.
Chapter VIII.—Desires of the Flesh to Be Subdued.
“But the sole cause of our wanting and being
deprived of all these things is ignorance. For while men do not
know how much good there is in knowledge, they do not suffer the evil
of ignorance to be removed from them; for they know not how great a
difference is involved in the change of one of these things for the
other. Wherefore I counsel every learner willingly to lend his
ear to the word of God, and to hear with love of the truth what we say,
that his mind, receiving the best seed, may bring forth joyful fruits
by good deeds. For if, while I teach the things which pertain to
salvation, any one refuses to receive them, and strives to resist
Chapter IX.—The Two Kingdoms.
“For he who persists in evil, and is the
servant of evil, cannot be made a portion of good so long as he
persists in evil, because from the beginning, as we have said, God
instituted two kingdoms, and has given to each man the power of
becoming a portion of that kingdom to which he shall yield himself to
obey. And since it is decreed by God that no one man can be a
servant of both kingdoms, therefore endeavour with all earnestness to
betake yourselves to the covenant and laws of the good King.
Wherefore also the true Prophet, when He was present with us, and saw
some rich men negligent with respect to the worship of God, thus
unfolded the truth of this matter: ‘No one,’ said He,
‘can serve two masters; ye cannot serve God and
mammon;’
Chapter X.—Jesus the True Prophet.
“He therefore is the true Prophet, who appeared to us, as you have heard, in Judæa, who, standing in public places, by a simple command made the blind see, the deaf hear, cast out demons, restored health to the sick, and life to the dead; and since nothing was impossible to Him, He even perceived the thoughts of men, which is possible for none but God only. He proclaimed the kingdom of God; and we believed Him as a true Prophet in all that He spoke, deriving the confirmation of our faith not only from His words, but also from His works; and also because the sayings of the law, which many generations before had set forth His coming, were fulfilled in Him; and the figures of the doings of Moses, and of the patriarch Jacob before him, bore in all respects a type of Him. It is evident also that the time of His advent, that is, the very time at which He came, was foretold by them; and, above all, it was contained in the sacred writings, that He was to be waited for by the Gentiles. And all these things were equally fulfilled in Him.
Chapter XI.—The Expectation of the Gentiles.
“But that which a prophet of the Jews
foretold, that He was to be waited for by the Gentiles,
Chapter XII.—Call of the Gentiles.
“But this happened by the providence of God,
that the knowledge of this good One should be handed over to the
Gentiles, and those who had never heard of Him, nor had learned from
the prophets, should acknowledge Him, while those who had acknowledged
Him in their daily meditations should not know Him. For, behold,
by you who are now present, and desire to hear the doctrine of His
faith, and to know what, and how, and of what sort is His coming, the
prophetic truth is fulfilled. For this is what the prophets
foretold, that He is to be sought for by you, who never heard of
Him.
Chapter XIII.—Invitation of the Gentiles.
“Wherefore awake, and take to yourselves our
Lord and God, even that Lord who is Lord both of heaven and earth, and
conform yourselves to His image and likeness, as the true Prophet
Himself teaches, saying, ‘Be ye merciful, as also your heavenly
Father is merciful, who makes His sun to rise upon the good and the
evil, and rains upon the just and the unjust.’
Chapter XIV.—Idols Unprofitable.
“Begin, [The parallel with
Homily X. recurs at this chapter, and continues for several
chapters.—R.]
Chapter XV.—Folly of Idolatry.
“But I should like if those who worship
idols would tell me if they wish to become like those whom they
worship? Does any one of you wish to see in such sort as they
see? or to hear after the manner of their hearing? or to have such
understanding as they have? Far be this from any of my
hearers! For this were rather to be thought a curse and a
reproach to a man, who bears in himself the image of God, although he
has lost the likeness. What sort of gods, then, are they to be
reckoned, the imitation of whom would be execrable to their
worshippers, and to have whose likeness would be a reproach? What
then? Melt your useless images, and make useful vessels.
Melt the unserviceable and inactive metal, and make implements fit for
the use of men. But, says one, human laws do not allow
us. [This, with the more
specific statement of Homily X. 8, points to an early
date.—R.]
Chapter XVI.—God Alone a Fit Object of Worship.
“Oh! into what wretched plight the
understanding of men has fallen! For if it is reckoned the
greatest folly to fear the dead, what shall we judge of those who fear
something that is worse than the dead are? For those images are
not even to be reckoned among the number of the dead, because they were
never alive. Even the sepulchres of the dead are preferable to
them, since, although they are now dead, yet they once had life; but
those whom you worship never possessed even such base life as is in
all, the life of frogs and owls. But why say more about them,
since it is enough to say to him who adores them: Do you not see
that he whom you adore sees not, hear that he whom you adore hears not,
and understand that he understands not?—for he is the work of
man’s hand, and necessarily is void of understanding. You
therefore worship a god without sense, whereas every one who has sense
believes that not even those things are to be worshipped which have
been made by God and have sense, It was a very
prevalent opinion among the ancient philosophers, that the heavenly
bodies have some kind of life and intelligence.
Chapter XVII.—Suggestions of the Old Serpent.
“Above all, therefore, you ought to
understand the deception of the old serpent [Comp. book ii. 45.
In Homily X. 10, etc., the influence of the serpent is spoken of, but
the discourse here is much fuller. There is, however, a general
agreement in outline between chaps. 17–22 here and Homily X.
10–21.—R.]
Chapter XVIII.—His First Suggestion.
“And first of all he suggests to men’s thoughts not to hear the words of truth, by which they might put to flight the ignorance of those things which are evils. And this he does, as by the presentation of another knowledge, making a show of that opinion which very many hold, to think that they shall not be held guilty if they have been in ignorance, and that they shall not be called to account for what they have not heard; and thereby he persuades them to turn aside from hearing the word. But I tell you, in opposition to this, that ignorance is in itself a most deadly poison, which is sufficient to ruin the soul without any aid from without. And therefore there is no one who is ignorant who shall escape through his ignorance, but it is certain that he shall perish. For the power of sin naturally destroys the sinner. But since the judgment shall be according to reason, the cause and origin of ignorance shall be inquired into, as well as of every sin. For he who is unwilling to know how he may attain to life, and prefers to be in ignorance lest he thereby be made guilty, from this very fact is judged as if he knew and had knowledge. For he knew what it was that he was unwilling to hear; and the cunning obtained by the artifice of the serpent will avail him nothing for an excuse, for he will have to do with Him to whom the heart is open. But that you may know that ignorance of itself brings destruction, I assure you that when the soul departs from the body, if it leave it in ignorance of Him by whom it was created, and from whom in this world it obtained all things that were necessary for its uses, it is driven forth from the light of His kingdom as ungrateful and unfaithful.
Chapter XIX.—His Second Suggestion.
“Again, the wicked serpent suggests another
opinion to men, which many of you are in the habit of bringing
forward,—that there is, as we say, one God, who is Lord of all;
but these also, they say, are gods. For as there is one
Cæsar, and he has under him many judges,—for example,
prefects, consuls, tribunes, and other officers,—in like manner
we think, that while there is one God greater than all, yet still that
these gods are ordained in this world, after the likeness of those
officers of whom we have spoken, subject indeed to that greater God,
yet ruling us and the things that are in this world. In answer to
this, I shall show you how, in those very things which you propose for
deception, you are confuted by the reasons of truth. You say that
God occupies the place of Cæsar, and those who are called gods
represent His judges and officers. Hold then, as you have adduced
it, by the example of Cæsar; and know that, as one of
Cæsar’s judges or administrators, as prefects, proconsuls,
generals, or tribunes, may lawfully take the name of
Cæsar,—or else both he who should take it and those who
should confer it should be destroyed together,—so also in this
case you ought to observe, that if any one give the name of God to any
but Himself, and he accept it, they shall partake one and the same
destruction, by a much more terrible fate than the servants of
Cæsar. For he who offends against Cæsar shall undergo
temporal destruction; but he who offends against Him who is the sole
and true God, shall suffer eternal punishment, and that deservedly, as
having injured by a wrongful condition the name which is
unique. The writer means,
that insult is offered to that name which belongs to God alone by
giving it to others, and thus placing it in a position which is unjust
to it.
“Although this word God is not the name of God, but meantime that word is employed by men as His name; and therefore, as I have said, when it is used reproachfully, the reproach is referred to the injury of the true name. In short, the ancient Egyptians, who thought that they had discovered the theory of the heavenly revolutions and the nature of the stars, nevertheless, through the demon’s blocking up their senses, subjected the incommunicable name to all kinds of indignity. For some taught that their ox, which is called Apis, ought to be worshipped; others taught that the he-goat, others that cats, the ibis, a fish also, a serpent, onions, drains, crepitus ventris, ought to be regarded as deities, and innumerable other things, which I am ashamed even to mention.”
Chapter XXI.—Egyptian Idolatry More Reasonable Than Others.
When Peter was speaking thus, all we who heard him laughed. Then said Peter: “You laugh at the absurdities of others, because through long custom you do not see your own. For indeed it is not without reason that you laugh at the folly of the Egyptians, who worship dumb animals, while they themselves are rational. But I will tell you how they also laugh at you; for they say, We worship living animals, though mortal; but you worship and adore things which never were alive at all. They add this also, that they are figures and allegories of certain powers by whose help the race of men is governed. Taking refuge in this for shame, they fabricate these and similar excuses, and so endeavour to screen their error. But this is not the time to answer the Egyptians, and leaving the care of those who are present to heal the disease of the absent. For it is a certain indication that you are held to be free from sickness of this sort, since you do not grieve over it as your own, but laugh at it as that of others.
Chapter XXII.—Second Suggestion Continued.
“But let us come back to you, whose opinion it is that God should be regarded as Cæsar, and the gods as the ministers and deputies of Cæsar. Follow me attentively, and I shall presently show you the lurking-places of the serpent, which lie in the crooked windings of this argument. It ought to be regarded by all as certain and beyond doubt, that no creature can be on a level with God, because He was made by none, but Himself made all things; nor indeed can any one be found so irrational, as to suppose that the thing made can be compared with the maker. If therefore the human mind, not only by reason, but even by a sort of natural instinct, rightly holds this opinion, that that is called God to which nothing can be compared or equalled, but which exceeds all and excels all; how can it be supposed that that name which is believed to be above all, is rightly given to those whom you think to be employed for the service and comfort of human life? But we shall add this also. This world was undoubtedly made, and is corruptible, as we shall show more fully by and by; meantime it is admitted both that it has been made and that it is corruptible. If therefore the world cannot be called God, and rightly so, because it is corruptible, how shall parts of the world take the name of God? For inasmuch as the whole world cannot be God, much more its parts cannot. Therefore, if we come back to the example of Cæsar, you will see how far you are in error. It is not lawful for any one, though a man of the same nature with him, to be compared with Cæsar: do you think, then, that any one ought to be compared with God, who excels all in this respect, that He was made by none, but Himself made all things? But, indeed, you dare not give the name of Cæsar to any other, because he immediately punishes one who offends against him; you dare give that of God to others, because He delays the punishment of offenders against Him, in order to their repentance.
Chapter XXIII.—Third Suggestion.
“Through the mouths of others also that
serpent is wont to speak in this wise: We adore visible images in
honour of the invisible God. [To chaps.
23–36 a parallel is afforded by Homily XI.
4–18.—R.]
Chapter XXIV.—Fourth Suggestion.
“But to these things the serpent answers us with another mouth, and says: If God did not wish these things to be, then they should not be. I am not telling you how it is that many contrary things are permitted to be in this world for the probation of every one’s mind. But this is what is suitable to be said in the meantime: If, according to you, everything that was to be worshipped ought not to have been, there would have been almost nothing in this world. For what is there that you have left without worshipping it? The sun, the moon, the stars, the water, the earth, mountains, trees, stones, men; there is no one of these that ye have not worshipped. According to your saying, therefore, none of these ought to have been made by God, that you might not have anything that you could worship! Yea, He ought not even to have made men themselves to be the worshippers! But this is the very thing which that serpent which lurks within you desires: for he spares none of you; he would have no one of you escape from destruction. But it shall not be so. For I tell you, that not that which is worshipped is in fault, but he who worships. For with God is righteous judgment; and He judges in one way the sufferer, and in another way the doer, of wrong.
Chapter XXV.—Fifth Suggestion.
“But you say: Then those who adore
what ought not to be adored, should be immediately destroyed by God, to
prevent others doing the like. But are you wiser than God, that
you should offer Him counsel?
Chapter XXVI.—Sixth Suggestion.
“But it is said: We do better, who give thanks both to Himself, and to all with Him. In this you do not understand that there is the ruin of your salvation. For it is as if a sick man should call in for his cure at once a physician and poisoners; since these could indeed injure him, but not cure him; and the true physician would refuse to mix his remedies with their poisons, lest either the man’s destruction should be ascribed to the good, or his recovery, to the injurious. But you say: Is God then indignant or envious, if, when He benefits us, our thanks be rendered to others? Even if He be not indignant, at all events He does not wish to be the author of error, that by means of His work credit should be given to a vain idol. And what is so impious, so ungrateful, as to obtain a benefit from God, and to render thanks to blocks of wood and stone? Wherefore arise, and understand your salvation. For God is in need of no one, nor does He require anything, nor is He hurt by anything; but we are either helped or hurt, in that we are grateful or ungrateful. For what does God gain from our praises, or what does He lose by our blasphemies? Only this we must remember, that God brings into proximity and friendship with Himself the soul that renders thanks to Him. But the wicked demon possesses the ungrateful soul.
Chapter XXVII.—Creatures Take Vengeance on Sinners.
“But this also I would have you know, that upon
such souls God does not take vengeance
Chapter XXVIII.—Eternity of Punishments.
“But if any persist in impiety till the end of life, then as soon as the soul, which is immortal, departs, it shall pay the penalty of its persistence in impiety. For even the souls of the impious are immortal, though perhaps they themselves would wish them to end with their bodies. But it is not so; for they endure without end the torments of eternal fire, and to their destruction they have not the quality of mortality. But perhaps you will say to me, You terrify us, O Peter. And how shall we speak to you the things which are in reality? Can we declare to you the truth by keeping silence? We cannot state the things which are, otherwise than as they are. But if we were silent, we should make ourselves the cause of the ignorance that is ruinous to you, and should satisfy the serpent that lurks within you, and blocks up your senses, who cunningly suggests these things to you, that he may make you always the enemies of God. But we are sent for this end, that we may betray his disguises to you; and melting your enmities, may reconcile you to God, that you may be converted to Him, and may please Him by good works. For man is at enmity with God, and is in an unreasonable and impious state of mind and wicked disposition towards Him, especially when he thinks that he knows something, and is in ignorance. But when you lay aside these, and begin to be pleased and displeased with the same things which please and displease God, and to will what God willeth then ye shall truly be called His friends.
Chapter XXIX.—God’s Care of Human Things.
“But perhaps some of you will say, God has
no care of human things; and if we cannot even attain to the knowledge
of Him, how shall we attain to His friendship? That God does
concern Himself with the affairs of men, His government of the world
bears witness: for the sun daily waits upon it, the showers
minister to it; the fountains, rivers, winds, and all elements, attend
upon it; and the more these things become known to men, the more do
they indicate God’s care over men. For unless by the power
of the Most High, the more powerful would never minister to the
inferior; and by this God is shown to have not only a care over men,
but some great affection, since He has deputed such noble elements to
their service. But that men may also attain to the friendship of
God, is proved to us by the example of those to whose prayers He has
been so favourable, that He has withheld the heaven from rain when they
wished, and has again opened it when they prayed.
Chapter XXX.—Religion of Fathers to Be Abandoned.
“Others say, It is wicked if we do not
worship those idols which have come down to us from our fathers,
and prove false to the religion bequeathed to us by our
ancestors. On this principle, if any one’s father was a
robber or a base fellow, he ought not to change the manner of life
handed down to him by his fathers, nor to be recalled from his
father’s errors to a better way; and it is reckoned impious if
one do not sin with his parents, or does not persist in impiety with
them. Others say, We ought not to be troublesome to God, and to
be always burdening Him with complaints of our miseries, or with the
exigencies of our petitions. How foolish and witless an
answer! Do you think it is troublesome to God if you thank Him
for His benefits, while you do not think it troublesome to Him if, for
His gifts, you render thanks to stocks and stones? And how comes
it, that when rain is withheld in a long drought, we all turn our eyes
to heaven, and entreat the gift of rain from God Almighty, and
all Literally,
“change the bestower of it for another.”
Chapter XXXI.—Paganism, Its Enormities.
“But some say, These things are instituted for the sake of joy, and for refreshing our minds; and they have been devised for this end, that the human mind may be relaxed for a little from cares and sorrows. See now what a charge you yourselves bring upon the things which you practise. If these things have been invented for the purpose of lightening sorrow and affording enjoyment, how is it that the invocations of demons are performed in groves and woods? What is the meaning of the insane whirlings, and the slashing of limbs, and the cutting off of members? How is it that mad rage is produced in them? How is insanity produced? How is it that women are driven violently, raging with dishevelled hair? Whence the shrieking and gnashing of teeth? Whence the bellowing of the heart and the bowels, and all those things which, whether they are pretended or are contrived by the ministration of demons, are exhibited to the terror of the foolish and ignorant? Are these things done for the sake of lightening the mind, or rather for the sake of oppressing it? Do ye not yet perceive nor understand, that these are the counsels of the serpent lurking within you, which draws you away from the apprehension of truth by irrational suggestions of errors, that he may hold you as slaves and servants of lust and concupiscence and every disgraceful thing?
Chapter XXXII.—True Religion Calls to Sobriety and Modesty.
“But I protest to you with the clear voice of preaching, that, on the contrary, the religion of God calls you to sobriety and modesty; orders you to refrain from effeminacy and madness, and by patience and gentleness to prevent the inroads of anger; to be content with your own possessions, and with the virtue of frugality; not even when driven by poverty to plunder the goods of others, but in all things to observe justice; to withdraw yourselves wholly from the idol sacrifices: for by these things you invite demons to you, and of your own accord give them the power of entering into you; and so you admit that which is the cause either of madness or of unlawful love.
Chapter XXXIII.—Origin of Impiety.
“Hence is the origin of all impiety; hence
murders, adulteries, thefts; and a nursery is formed of all evils and
wickednesses, while you indulge in profane libations and odours, and
give to wicked spirits an opportunity of ruling and obtaining some sort
of authority over you. For when they invade your senses, what do
they else than work the things which belong to lust and injustice and
cruelty, and compel you to be obedient to all things that are pleasing
to them? God, indeed, permits you to suffer this at their hands
by a certain righteous judgment, that from the very disgrace of your
doings and your feelings you may understand how unworthy it is to be
subject to demons and not to God. Hence also, by the friendship
of demons, men are brought to disgraceful and base deeds; hence, men
proceed even to the destruction of life, either through the fire of
lust, or through the madness of anger through excess of grief, so that,
as is well The original has
here, “as is often known;” that is, as people know from
many instances having occurred within their own knowledge.
Chapter XXXIV.—Who are Worshippers of God?
“But some one will say, These passions
sometimes befall even those who worship God. It is not
true. For we say, that he is a worshipper of God, who does the
will of God, and observes the precepts of His law. For in
God’s estimation he is not a Jew who is called a Jew among men
(nor is he a Gentile that is called a Gentile), but he who, believing
in God, fulfils His law and does His will, though he be not
circumcised.
Chapter XXXV.—Judgment to Come.
“But he does not receive these things as true who does not believe that there is to be a judgment of God, and therefore, being bound by the pleasures of the present life, is shut out from eternal good things; and therefore we do not neglect to proclaim to you what we know to be necessary for your salvation, and to show you what is the true worship of God, that, believing in God, you may be able, by means of good works, to be heirs with us of the world to come. But if you are not yet convinced that what we say is true, meantime, in the first instance, you ought not to take it amiss and to be hostile to us because we announce to you the things which we consider to be good, and because we do not grudge to bestow also upon you that which we believe brings salvation to ourselves, labouring, as I have said, with all eagerness, that we may have you as fellow-heirs of the blessings which we believe are to befall ourselves. But whether those things which we declare to you are certainly true, you shall not be able to know otherwise than by rendering obedience to the things which are commanded, that you may be taught by the issue of things, and the most certain end of blessedness.
Chapter XXXVI.—Conclusion of Discourse.
“And, therefore, although the serpent
lurking within you occupies your senses with a thousand arts of
corruption, and throws in your way a thousand obstacles, by which he
may turn you away from the hearing of saving instruction, all the more
ought you to resist him, and despising his suggestions, to come
together the more frequently to hear the word and receive instruction
from us, because nobody can learn anything who is not
taught.” [The latter half
of this discourse, as already indicated (see note on chap. 23), finds a
parallel in Homily XI. 4–18, which forms the first half of that
discourse.—R.]
And when he had done speaking, he ordered those to be brought to him who were oppressed by sickness or demons, and laid his hands upon them with prayer; and so he dismissed the crowds, charging them to resort to the hearing of the word during the days that he was to remain there. Therefore, when the crowds had departed, Peter washed his body in the waters which ran through the garden, with as many of the others as chose to do so; and then ordered the couches to be spread on the ground under a very shady tree, and directed us to recline according to the order established at Cæsarea. And thus, having taken food and given thanks to God after the manner of the Hebrews, as there was yet some portion of the day remaining, he ordered us to question him on any matters that we pleased. And although we were with him twenty in all, he explained to every one whatever he pleased to ask of him; the particulars of which I set down in books and sent to you some time ago. And when evening came we entered with him into the lodging, and went to sleep, each one in his own place.
————————————
Book VI.
Chapter I.—Book VI. Diligence in Study.
But as soon as day began
to advance the dawn upon the retiring darkness, Peter having gone into
the garden to pray, and returning thence and coming to us, by way of
excuse for awaking and coming to us a little later than usual, said
this: [Comp. book
iii. 31. To this there is no parallel in the
Homilies.—R.] It will be
remembered that the hours were variable periods, and began to be
reckoned from sunrise.
Chapter II.—Much to Be Done in a Little Time.
When he had said this, as very many had already
assembled in the accustomed place of the garden to hear him, Peter went
forth; and having saluted the crowds in his usual manner, began to
speak as follows: [To chaps. 2, 3,
there is a parallel in the corresponding chapters of Homily XI.
Then follows a long passage similar to that in book v.
23–36.—R.]
Chapter III.—Righteous Anger.
“And all the more eagerly must we strive on this account, that while there is time, the collected vices of evil custom may be cut off. And this you shall not be able to do otherwise, than by being angry with yourselves on account of your profitless and base doings. For this is righteous and necessary anger, by which every one is indignant with himself, and accuses himself for those things in which he has erred and done amiss; and by this indignation a certain fire is kindled in us, which, applied as it were to a barren field, consumes and burns up the roots of vile pleasure, and renders the soil of the heart more fertile for the good seed of the word of God. And I think that you have sufficiently worthy causes of anger, from which that most righteous fire may be kindled, if you consider into what errors the evil of ignorance has drawn you, and how it has caused you to fall and rush headlong into sin, from what good things it has withdrawn you, and into what evils it has driven you, and, what is of more importance than all the rest, how it has made you liable to eternal punishments in the world to come. Is not the fire of most righteous indignation kindled within you for all these things, now that the light of truth has shone upon you; and does not the flame of that anger which is pleasing to God rise within you, that every sprout may be burnt up and destroyed from the root, if haply any shoot of evil concupiscence has budded within you?
Chapter IV.—Not Peace, But a Sword.
Hence, also, He who hath sent us, when He had
come, [The remaining
chapters of this book (4–14) correspond with Homily XI.
19–33. The discourse here is somewhat fuller, but the order
of topics is the same throughout.—R.]
Chapter V.—How the Fight Begins.
“But if any one say, How does it seem right for
men to be separated from their parents? I will tell you how.
Because, if they remained with them in error, they would do no good to
them, and they would themselves perish with them. It is therefore
right, and very right, that he who will be saved be separated from him
who will not. But observe this also, that this separa
Chapter VI.—God to Be Loved More Than Parents.
“Then let us consider carefully, in the next place, what reason we have for loving our parents. For this cause, it is said, we love them, because they seem to be the authors of our life. But our parents are not authors of our life, but means of it. For they do not bestow life, but afford the means of our entering into this life; while the one and sole author of life is God. If, therefore we would love the Author of our life, let us know that it is He that is to be loved. But then it is said, We cannot know Him; but them we know, and hold in affection. Be it so: you cannot know what God is, but you can very easily know what God is not. For how can any man fail to know that wood, or stone, or brass, or other such matter, is not God? But if you will not give your mind to consider the things which you might easily apprehend, it is certain that you are hindered in the knowledge of God, not by impossibility, but by indolence; for if you had wished it, even from these useless images you might have been set on the way of understanding.
Chapter VII.—The Earth Made for Men.
“For it is certain that these images are
made with iron tools; but iron is wrought by fire, which fire is
extinguished by water. But water is moved by spirit; and spirit
has its beginning from God. For thus saith the prophet
Moses: ‘In the beginning God made the heaven and the
earth. But the earth was invisible, and unarranged; and darkness
was over the deep: and the Spirit of God was upon the
waters.’
Chapter VIII.—Necessity of Baptism.
“But now I lead you to understanding by the
same paths. For you see that all things are produced from
waters. But water was made at first by the Only-begotten; and the
Almighty God is the head of the Only-begotten, by whom we come to the
Father in such order as we have stated above. But when you have
come to the Father you will learn that this is His will, that you be
born anew by means of waters, which were first created. [There is
no exact parallel to these statements in the corresponding chapter of
the Homilies (xi. 26).—R.]
Chapter IX.—Use of Baptism.
“But you will perhaps say, What does the
baptism of water contribute towards the worship of God? In the
first place, because that which hath pleased God is fulfilled. In
the second place, because, when you are regenerated and born again of
water and of God, the frailty of your former birth, which you have
through men, is cut off, and so at length you shall be able to attain
salvation; but otherwise it is impossible. For thus hath the true
prophet testified to us with an oath: ‘Verily I say to you,
That unless a man is born again of water, he shall not enter into the
kingdom of heaven.’
Chapter X.—Necessity of Good Works.
“But when you have been regenerated by water, show by good works the likeness in you of that Father who hath begotten you. Now you know God, honour Him as a father; and His honour is, that you live according to His will. And His will is, that you so live as to know nothing of murder or adultery, to flee from hatred and covetousness, to put away anger, pride, and boasting, to abhor envy, and to count all such things entirely unsuitable to you. There is truly a certain peculiar observance of our religion, which is not so much imposed upon men, as it is sought out by every worshipper of God by reason of its purity. By reason of chastity, I say, of which there are many kinds, but first, that every one be careful that he ‘come not near a menstruous woman;’ for this the law of God regards as detestable. But though the law had given no admonition concerning these things, should we willingly, like beetles, roll ourselves in filth? For we ought to have something more than the animals, as reasonable men, and capable of heavenly senses, whose chief study it ought to be to guard the conscience from every defilement of the heart.
Chapter XI.—Inward and Outward Cleansing.
“Moreover, it is good, and tends to purity,
also to wash the body with water. I call it good, not as if it
were that prime good of the purifying of the mind, but because this of
the washing of the body is the sequel of that good. For so also
our Master rebuked some of the Pharisees and scribes, who seemed to be
better than others, and separated from the people, calling them
hypocrites, because they purified only those things which were seen of
men, but left defiled and sordid their hearts, which God alone
sees. To some therefore of them—not to all—He said,
‘Woe to you, scribes and Pharisees, hypocrites! because ye
cleanse the outside of the cup and platter, but the inside is full of
pollution. O blind Pharisees, first make clean what is within,
and what is without shall be clean also.’
Chapter XII.—Importance of Chastity.
“But this kind of chastity is also to be
observed, that sexual intercourse must not take place heedlessly and
for the sake of mere pleasure, but for the sake of begetting
children. [This chapter is
more specific in its statements than Homily XI. 30, to which it has a
general resemblance.—R.]
Chapter XIII.—Superiority of Christian Morality.
“But perhaps some one of you will say, Must we then observe all things which we did while we worshipped idols? Not all. But whatever things were done well, these you ought to observe even now; because, if anything is rightly done by those who are in error, it is certain that that is derived from the truth; whereas, if anything is not rightly done in the true religion, that is, without doubt, borrowed from error. For good is good, though it be done by those who are in error; and evil is evil, though it be done by those who follow the truth. Or shall we be so foolish, that if we see a worshipper of idols to be sober, we shall refuse to be sober, lest we should seem to do the same things which he does who worships idols? It is not so. But let this be our study, that if those who err do not commit murder, we should not even be angry; if they do not commit adultery, we should not even covet another’s wife; if they love their neighbours, we should love even our enemies; if they lend to those who have the means of paying, we should give to those from whom we do not hope to receive anything. And in all things, we who hope for the inheritance of the eternal world ought to excel those who know only the present world; knowing that if their works, when compared with our works, be found like and equal in the day of judgment, there will be confusion to us, because we are found equal in our works to those who are condemned on account of ignorance, and had no hope of the world to come.
Chapter XIV.—Knowledge Enhances Responsibility.
“And truly confusion is our worthy portion,
if we have done no more than those who are inferior to us in
knowledge. But if it be confusion to us, to be found equal to
them in works, what shall become of us if the examination that is to
take place find us inferior and worse than them? Hear, therefore,
how our true Prophet has taught us concerning these things; for, with
respect to those who neglect to hear the words of wisdom, He speaks
thus: ‘The queen of the south shall rise in judgment with
this generation, and shall condemn it, because she came from the ends
of the earth to hear the wisdom of Solomon; and, behold, a greater than
Solomon is here, and they hear Him not.’
Chapter XV.—Bishops, Presbyters, Deacons, and Widows Ordained at Tripolis.
When he had said these things, and others to the
same effect, he dismissed the crowds; and having, according to his
custom, supped with his friends, he went to sleep. And while in
this manner he was teaching the word of God for three whole months, and
converting multitudes to the faith, at the last he ordered me to fast;
and after the fast he conferred on me the baptism of ever-flowing
water, in the fountains which adjoin the sea. [Comp. Homily XI.
35, 36, which, however, contain additional matter.—R.] Literally,
“breaking the Eucharist.”
————————————
Chapter I.—Journey from Tripolis.
At length leaving
Tripolis, [The narrative
of book vii. is given in Homilies XII., XIII.; chap. 38 including some
details of Homily XIV. 1. The variations in the narrative
portions are unimportant: but the Homilies contain longer
discourses of the Apostle. Chaps 1–24 here correspond quite
exactly with Homily XII. 1–24; the topics of the respective
chapters being the same, and the variations mainly in forms of
expression.—R.]
Chapter II.—Disciples Divided into Two Bands.
“But I know that you think it sad to be separated from me for the space of at least two days. Believe me, that in whatever degree you love me, my affection towards you is tenfold greater. But if, by reason of our mutual affection, we will not do the things that are right and honourable, such love will appear to be unreasonable. And therefore, without bating a little of our love, let us attend to those things which seem useful and necessary; especially since not a day can pass in which you may not be present at my discussions. For I purpose to pass through the most noted cities of the provinces one by one, as you also know, and to reside three months in each for the sake of teaching. Now, therefore, go before me to Laodicea, which is the nearest city, and I shall follow you after two or three days, so far as I purpose. But you shall wait for me at the inn nearest to the gate of the city; and thence again, when we have spent a few days there, you shall go before me to more distant cities. And this I wish you to do at every city, for the sake of avoiding envy as much as in us lies, and also that the brethren who are with us, finding lodgings prepared in the several cities by your foresight, may not seem to be vagabonds.”
Chapter III.—Order of March.
When Peter thus spoke, they of course acquiesced, saying: “It does not greatly sadden us to do this, because we are ordered by you, who have been chosen by the foresight of Christ to do and to counsel well in all things; but also because, while it is a heavy loss not to see our lord Peter for one, or it may be two days, yet it is not intolerable. And we think of our twelve brethren who go before us, and who are deprived of the advantage of hearing and seeing you for a whole month out of the three that you stay in every city. Therefore we shall not delay doing as you order, because you order all things aright.” And thus saying, they went forward, having received instructions that they should speak to the brethren who journeyed with them outside the city, and request them not to enter the cities in a crowd and with tumult, but apart, and divided.
Chapter IV.—Clement’s Joy at Remaining with Peter.
But when they were gone, I Clement rejoiced greatly because he had kept me with himself, and I said to him: “I give thanks to God that you have not sent me forward with the others, for I should have died through sadness.” Then said Peter: “And what will happen if necessity shall demand that you be sent anywhere for the purpose of teaching? Would you die if you were separated from me for a good purpose? Would you not put a restraint upon yourself, to bear patiently what necessity has laid upon you? Or do you not know that friends are always together, and are joined in memory, though they be separated bodily; as, on the other hand, some persons are near to one another in body, but are separate in mind?”
Chapter V.—Clement’s Affection for Peter.
Then I answered: “Think not, my lord, that I
suffer these things unreasonably; but there is a certain cause and
reason of this affection of mine towards you. For I have you
alone as the object of all my affections, instead of father and mother,
and brethren; but above all this, is the fact that you alone are the
cause of my salvation and knowledge of the truth. And also this I
do not count of least moment, that my youthful age is subject to the
snares of lusts; and I am afraid to be without you, by whose sole
presence all effeminacy, however irrational it be, is put to shame;
although I trust, by the mercy of God,
Chapter VI.—Peter’s Simplicity of Life.
Then Peter, laughing, said: “And do you not think, Clement, that very necessity must make you my servant? For who else can spread my sheets, and arrange my beautiful coverlets? Who will be at hand to keep my rings, and prepare my robes, which I must be constantly changing? Who shall superintend my cooks, and provide various and choice meats to be prepared by most recondite and various art; and all those things which are procured at enormous expense, and are brought together for men of delicate up-bringing, yea rather, for their appetite, as for some enormous beast? But perhaps, although you live with me, you do not know my manner of life. I live on bread alone, with olives, and seldom even with pot-herbs; and my dress is what you see, a tunic with a pallium: and having these, I require nothing more. This is sufficient for me, because my mind does not regard things present, but things eternal, and therefore no present and visible thing delights me. Whence I embrace and admire indeed your good mind towards me; and I commend you the more, because, though you have been accustomed to so great abundance, you have been able so soon to abandon it, and to accommodate yourself to this life of ours, which makes use of necessary things alone. For we—that is, I and my brother Andrew—have grown up from our childhood not only orphans, but also extremely poor, and through necessity have become used to labour, whence now also we easily bear the fatigues of our journeyings. But rather, if you would consent and allow it, I, who am a working man, could more easily discharge the duty of a servant to you.”
Chapter VII.—Peter’s Humility.
But I trembled when I heard this, and my tears immediately gushed forth, because so great a man, who is worth more than the whole world, had addressed such a proposal to me. Then he, when he saw me weeping, inquired the reason; and I answered him: “How have I so sinned against you, that you should distress me with such a proposal?” Then Peter: “If it is evil that I said I should serve you, you were first in fault in saying the same thing to me.” Then said I: “The cases are not alike: for it becomes me to do this to you; but it is grievous that you, who are sent as the herald of the Most High God to save the souls of men, should say it to me.” Then said Peter: “I should agree with you, were it not that our Lord, who came for the salvation of the whole world, and who was nobler than any creature, submitted to be a servant, that He might persuade us not to be ashamed to perform the ministry of servants to our brethren.” Then said I: “It were foolishness in me to suppose that I can prevail with you; nevertheless I give thanks to the providence of God, because I have merited to have you instead of parents.”
Chapter VIII.—Clement’s Family History.
Then said Peter: “Is there then no one
of your family surviving?” I answered: “There
are indeed many powerful men, coming of the stock of Cæsar; for
Cæsar himself gave a wife to my father, as being his relative, and
educated along with him, and of a suitably noble family. By her
my father had twin sons, born before me, not very like one another, as
my father told me; for I never knew them. But indeed I have not a
distinct recollection even of my mother; but I cherish the remembrance
of her face, as if I had seen it in a dream. My mother’s
name was Matthidia, my father’s Faustinianus: my
brothers’, Faustinus and Faustus. [Comp. Homily
XII. 8, where the names given are: Mattidia, Faustus (father);
Faustinus and Faustinianus, the twin sons. With these names some
connect the German legend of Faust; see Schaff, History, ii.
442.—R.]
Chapter IX.—Disappearance of His Mother and Brothers.
“Then my father, who tenderly loved his sons, put
them on board a ship with their mother, and sent them to Athens to be
educated, with slaves and maid-servants, and a sufficient supply of
money; retaining me only to be a comfort to him, and thankful for this,
that the vision had not commanded me also to go with my mother.
And at the end of a year my father sent men to Athens with money for
them, desiring also to know how they did; but those who were sent
Chapter X.—Disappearance of His Father.
“My father hearing this, and confounded with excessive sorrow, not knowing whither to go or where to seek, went down with me to the harbour, and began to ask of the sailors whether any of them had seen or heard of the bodies of a mother and two little children being cast ashore anywhere, four years ago; when one told one story and another another, but nothing definite was disclosed to us searching in this boundless sea. Yet my father, by reason of the great affection which he bore to his wife and children, was fed with vain hopes, until he thought of placing me under guardians and leaving me at Rome, as I was now twelve years old, and himself going in quest of them. Therefore he went down to the harbour weeping, and going on board a ship, took his departure; and from that time till now I have never received any letters from him, nor do I know whether he is alive or dead. But I rather suspect that he also has perished, either through a broken heart or by shipwreck; for twenty years have now elapsed since then, and no tidings of him have ever reached me.”
Chapter XI.—Different Effects of Suffering on Heathens and Christians.
Peter, hearing this, shed tears of sympathy, and said to his friends who were present: “If any man who is a worshipper of God had endured what this man’s father has endured, immediately men would assign his religion as the cause of his calamities; but when these things happen to miserable Gentiles, they charge their misfortunes upon fate. I call them miserable, because they are both vexed with errors here, and are deprived of future hope; whereas, when the worshippers of God suffer these things, their patient endurance of them contributes to their cleansing from sin.”
Chapter XII.—Excursion to Aradus.
After this, one of those present began to ask
Peter, that early next day we should go to a neighbouring island called
Aradus, which was not more than six furlongs off, to see a certain
wonderful work that was in it, viz. vine-wood Various reading,
“glass.”
Chapter XIII.—The Beggar Woman.
But when Peter had admired only the columns, being no wise ravished with the grace of the painting, he went out, and saw before the gates a poor woman asking alms of those who went in; and looking earnestly at her, he said: “Tell me, O woman, what member of your body is wanting, that you subject yourself to the indignity of asking alms, and do not rather gain your bread by labouring with your hands which God has given you.” But she, sighing, said: “Would that I had hands which could be moved; but now only the appearance of hands has been preserved, for they are lifeless, and have been rendered feeble and without feeling by my knawing of them.” Then Peter said: “What has been the cause of your inflicting so great an injury upon yourself?” “Want of courage,” said she, “and nought else; for if I had had any bravery in me, I could either have thrown myself from a precipice, or cast myself into the depths of the sea, and so ended my griefs.”
Chapter XIV.—The Woman’s Grief.
Then Peter said: “Do you think, O woman, that those who destroy themselves are set free from torments, and not rather that the souls of those who lay violent hands upon themselves are subjected to greater punishments?” Then said she: “I wish I were sure that souls live in the infernal regions, for I would gladly embrace the suffering of the penalty of suicide, only that I might see my darling children, if it were but for an hour.” Then Peter: “What thing is it so great, that effects you with so heavy sadness? I should like to know. For if you informed me of the cause, I might be able both to show you clearly, O woman, that souls do live in the infernal regions; and instead of the precipice or the deep sea, I might give you some remedy, that you may be able to end your life without torment.”
Chapter XV.—The Woman’s Story.
Then the woman, hearing this welcome promise, began to
say: “It is neither easy of belief, nor do I think it
necessary to tell, what is my extraction, or what is my country.
It is enough
Chapter XVI.—The Woman’s Story Continued.
“Now in order to carry out this plan, I pretended that I had had a dream, in which some deity stood by me in a vision, and told me that I should immediately depart from the city with my twins, and should be absent until he should command me to return; and that, if I did not do so, I should perish with all my children. And so it was done. For as soon as I told the dream to my husband, he was terrified; and sending with me my twin sons, and also slaves and maid-servants, and giving me plenty of money, he ordered me to sail to Athens, where I might educate my sons, and that I should stay there until he who commanded me to depart should give me leave to return. While I was sailing along with my sons, I was shipwrecked in the night by the violence of the winds, and, wretch that I am, was driven to this place; and when all had perished, a powerful wave caught me, and cast me upon a rock. And while I sat there with this only hope, that haply I might be able to find my sons, I did not throw myself into the deep, although then my soul, disturbed and drunk with grief, had both the courage and the power to do it.
Chapter XVII.—The Woman’s Story Continued.
“But when the day dawned, and I with shouting and howling was looking around, if I could even see the corpses of my unhappy sons anywhere washed ashore, some of those who saw me were moved with compassion, and searched, first over the sea, and then also along the shores, if they could find either of my children. But when neither of them was anywhere found, the women of the place, taking pity on me, began to comfort me, every one telling her own griefs, that I might take consolation from the likeness of their calamities to my own. But this saddened me all the more; for my disposition was not such that I could regard the misfortunes of others as comforts to me. And when many desired to receive me hospitably, a certain poor woman who dwells here constrained me to enter into her hut, saying that she had had a husband who was a sailor, and that he had died at sea while a young man, and that, although many afterwards asked her in marriage, she preferred widowhood through love of her husband. ‘Therefore,’ said she, ‘we shall share whatever we can gain by the labour of our hands.’
Chapter XVIII.—The Woman’s Story Continued.
“And, not to detain you with a long and profitless story, I willingly dwelt with her on account of the faithful affection which she retained for her husband. But not long after, my hands (unhappy woman that I was!), long torn with gnawing, became powerless, and she who had taken me in fell into palsy, and now lies at home in her bed; also the affection of those women who had formerly pitied me grew cold. We are both helpless. I, as you see, sit begging; and when I get anything, one meal serves two wretches. Behold, now you have heard enough of my affairs; why do you delay the fulfilment of your promise, to give me a remedy, by which both of us may end our miserable life without torment?”
Chapter XIX.—Peter’s Reflections on the Story.
While she was speaking, Peter, being distracted with
much thought, stood like one thunder-struck; and I Clement coming up,
said: “I have been seeking you everywhere, and now what are
we to do?” But he commanded me to go before him to the
ship, and there to wait for him; and because he must not be gainsayed,
I did as he commanded me. But he, as he afterwards told me the
whole, being struck with a sort of suspicion, asked of the woman her
family, and her country, and the names of her sons; “and
straightway,” he said, “if you tell me these things, I
shall give you the remedy.” But she, like one suffering
violence, because she would not confess these things, and yet was
desirous of the remedy, feigned one thing after another, saying that
she was an Ephesian, and her husband a Sicilian, and giving false names
to her sons. Then Peter, supposing that she had answered truly,
said: “Alas! O woman, I thought that some great joy should
spring up to us to-day; for I suspected that you were a certain woman,
concerning whom I lately learned certain like things.” But
she adjured him, saying: “I entreat you to tell me what
they are,
Chapter XX.—Peter’s Statement to the Woman.
Then Peter, incapable of deception, and moved with compassion, began to say: “There is a certain young man among those who follow me for the sake of religion and sect, a Roman citizen, who told me that he had a father and two twin brothers, of whom not one is left to him. ‘My mother,’ he said, ‘as I learned from my father, saw a vision, that she should depart from the Roman city for a time with her twin sons, else they should perish by a dreadful death; and when she had departed, she was nevermore seen.’ And afterwards his father set out to search for his wife and sons, and was also lost.”
Chapter XXI.—A Discovery.
When Peter had thus spoken, the woman, struck with astonishment, fainted. Then Peter began to hold her up, and to comfort her, and to ask what was the matter, or what she suffered. But she at length, with difficulty recovering her breath, and nerving herself up to the greatness of the joy which she hoped for, and at the same time wiping her face, said: “Is he here, the youth of whom you speak?” But Peter, when he understood the matter, said: “Tell me first, or else you shall not see him.” Then she said: “I am the mother of the youth.” Then says Peter: “What is his name?” And she answered: “Clement.” Then said Peter: “It is himself; and he it was that spoke with me a little while ago, and whom I ordered to go before me to the ship.” Then she fell down at Peter’s feet and began to entreat him that he would hasten to the ship. Then Peter said: “Yes, if you will promise me that you will do as I say.” Then she said: “I will do anything; only show me my only son, for I think that in him I shall see my twins also.” Then Peter said: “When you have seen him, dissemble for a little time, until we leave the island.” “I will do so,” she said.
Chapter XXII.—A Happy Meeting.
Then Peter, holding her hand, led her to the ship. And when I saw him giving his hand to the woman, I began to laugh; yet, approaching to do him honour, I tried to substitute my hand for his, and to support the woman. But as soon as I touched her hand, she uttered a loud scream, and rushed into my embrace, and began to devour me with a mother’s kisses. But I, being ignorant of the whole matter, pushed her off as a mad woman; and at the same time, though with reverence, I was somewhat angry with Peter.
Chapter XXIII.—A Miracle.
But he said: “Cease: what mean
you, O Clement, my son? Do not push away your
mother.” But I, as soon as I heard these words, immediately
bathed in tears, fell upon my mother, who had fallen down, and began to
kiss her. For as soon as I heard, by degrees I recalled her
countenance to my memory; and the longer I gazed, the more familiar it
grew to me. Mean time a great multitude assembled, hearing that
the woman who used to sit and beg was recognised by her son, who was a
good man. Perhaps, “a
man in good position.” [This is the
title-word of the book, as is evident. Hence the italics here,
and not in Homily XII. 23.—R.]
Chapter XXIV—Departure from Aradus.
Then Peter, so far as he could, and as time permitted,
addressed the crowds on the faith of God, and the ordinances of
religion; and then added, that if any one wished to know more
accurately about these things, he should come to Antioch,
“where,” said he, “we have resolved to stay three
months, and to teach fully the things which pertain to salvation.
For if,” said he, “men leave their country and their
parents for commercial or military purposes, and do not fear to
undertake long voyages, why should it be thought burdensome or
difficult to leave home for three months for the sake of eternal
life?” When he had said these things, and more to the same
purpose, I presented a thousand drachmas to the woman who had
entertained my mother, and who had recovered her health by means of
Peter, and in the presence of all committed her to the charge of a
certain good man, the chief person in that town, who promised that he
would
Chapter XXV.—Journeyings.
And when we had come to our lodging, [At this point
a discourse of the Apostle on “philanthropy” is inserted in
the Homilies (xii. 25–33). Homily XIII. 1
corresponds with this chapter.—R.]
Chapter XXVI.—Recapitulation.
And when I had said this, Peter began to relate
the whole matter to them in order, [This account is
fuller than that in Homily XIII. 2.—R.] There is a
confusion in the text between Aradus and Antaradus. [Aradus is
the name of the Island, Antaradus that of the neighbouring
city.—R.]
Chapter XXVII.—Recapitulation Continued.
“But while I was waiting outside for them, I began to notice this woman, and to wonder in what part of her body she was disabled, that she did not seek her living by the labour of her hands, but submitted to the shame of beggary. I therefore asked of her the reason of it. She confessed that she was sprung of a noble race, and was married to a no less noble husband, ‘whose brother,’ said she, ‘being inflamed by unlawful love towards me, desired to defile his brother’s bed. This I abhorring, and yet not daring to tell my husband of so great wickedness, lest I should stir up war between the brothers, and bring disgrace upon the family, judged it better to depart from my country with my two twin sons, leaving the younger boy to be a comfort to his father. And that this might be done with an honourable appearance, I thought good to feign a dream, and to tell my husband that there stood by me in a vision a certain deity, who told me to set out from the city immediately with my two twins, and remain until he should instruct me to return.’ She told me that her husband, when he heard this, believed her, and sent her to Athens, with the twin children to be educated there; but that they were driven by a terrible tempest upon that island, where, when the ship had gone to pieces, she was lifted by a wave upon a rock, and delayed killing herself only for this, ‘until,’ said she, ‘I could embrace at least the dead limbs of my unfortunate sons, and commit them to burial. But when the day dawned, and crowds had assembled, they took pity upon me, and threw a garment over me. But I, miserable, entreated them with many tears, to search if they could find anywhere the bodies of my unfortunate sons. And I, tearing all my body with my teeth, with wailing and howlings cried out constantly, Unhappy woman that I am, where is my Faustus? where my Faustinus?’”
Chapter XXVIII.—More Recognitions.
And when Peter said this, [With chaps.
28–36 the narrative in Homily XIII. 3–11 corresponds quite
closely.—R.]
Chapter XXIX.—“Nothing Common or Unclean.”
Therefore, when our mother had risen from her
sleep, Peter began to address her, saying: “I wish you to
know, O woman, an observance of our religion. We worship one God,
who made the world, and we keep His law, in which He commands us first
of all to worship Him, and to reverence His name, to honour our
parents, and to preserve chastity and uprightness. But this also
we observe, not to have a common table with Gentiles, unless when they
believe, and on the reception of the truth are baptized, and
consecrated by a certain threefold invocation of the blessed name; and
then we eat with them. [Comp. Homily XIII.
4.—R.]
Chapter XXX.—“Who Can Forbid Water?”
Then she, when she heard this, said: “And what hinders me to be baptized to-day? For even before I saw you I was wholly alienated from those whom they call gods because they were not able to do anything for me, although I frequently, and almost daily, sacrificed to them. And as to chastity, what shall I say, when neither in former times did pleasures deceive me, nor afterwards did poverty compel me to sin? But I think you know well enough how great was my love of chastity, when I pretended that dream that I might escape the snares of unhallowed love, and that I might go abroad with my two twins, and when I left this my son Clement alone to be a comfort to his father. For if two were scarcely enough for me, how much more it would have saddened their father, if he had had none at all? For he was wretched through his great affection towards our sons, so that even the authority of the dream could scarce prevail upon him to give up to me Faustinus and Faustus, the brothers of this Clement, and that himself should be content with Clement alone.”
Chapter XXXI.—Too Much Joy.
While she was yet speaking, my brothers could contain themselves no longer, but rushed into their mother’s embrace with many tears, and kissed her. But she said: “What is the meaning of this?” “Then said Peter: “Be not disturbed, O woman; be firm. These are your sons Faustinus and Faustus, whom you supposed to have perished in the deep; but how they are alive, and how they escaped in that horrible night, and how the one of them is called Niceta and the other Aquila, they will be able to explain to you themselves, and we also shall hear it along with you.” When Peter had said this, our mother fainted, being overcome with excess of joy; and after some time, being restored and come to herself, she said: “I beseech you, darling sons, tell me what has befallen you since that dismal and cruel night.”
Chapter XXXII.—“He Bringeth Them Unto Their Desired Haven.”
Then Niceta began to say: “On that night, O mother, when the ship was broken up, and we were being tossed upon the sea, supported on a fragment of the wreck, certain men, whose business it was to rob by sea, found us, and placed us in their boat, and overcoming the power of the waves by rowing, by various stretches brought us to Cæsarea Stratonis. There they starved us, and beat us, and terrified us, that we might not disclose the truth; and having changed our names, they sold us to a certain widow, a very honourable women, named Justa. She, having bought us, treated us as sons, so that she carefully educated us in Greek literature and liberal arts. And when we grew up, we also attended to philosophic studies, that we might be able to confute the Gentiles, by supporting the doctrines of the divine religion by philosophic disputations.
Chapter XXXIII.—Another Wreck Prevented.
“But we adhered, for friendship’s sake and
boyish companionship, to one Simon, a magician, who was educated along
with us, so that we were almost deceived by him. For there is
mention made in our religion of a certain Prophet, whose coming was
hoped for by all who observe that
Chapter XXXIV.—Baptism Must Be Preceded by Fasting.
When Niceta had spoken thus, our mother fell down at Peter’s feet, entreating and beseeching him that both herself and her hostess might be baptized without delay; “that,” said she, “I may not even for a single day suffer the loss of the company and society of my sons.” In like manner, we her sons also entreated Peter. But he said: “What! Do you think that I alone am unpitiful, and that I do not wish you to enjoy your mother’s society at meals? But she must fast at least one day first, and so be baptized; and this because I have heard from her a certain declaration, by which her faith has been made manifest to me, and which has given evidence of her belief; otherwise she must have been instructed and taught many days before she could have been baptized.”
Chapter XXXV.—Desiring the Salvation of Others.
Then said I: “I pray you, my lord Peter, tell us what is that declaration which you say afforded you evidence of her faith?” Then Peter: “It is her asking that her hostess, whose kindnesses she wishes to requite, may be baptized along with her. Now she would not ask that this grace be bestowed upon her whom she loves, unless she believed that there is some great boon in baptism. Whence, also, I find fault with very many, who, when they are themselves baptized and believe, yet do nothing worthy of faith with those whom they love, such as wives, or children, or friends, whom they do not exhort to that which they themselves have attained, as they would do if indeed they believed that eternal life is thereby bestowed. In short, if they see them to be sick, or to be subject to any danger bodily, they grieve and mourn, because they are sure that in this destruction threatens them. So, then, if they were sure of this, that the punishment of eternal fire awaits those who do not worship God, when would they cease warning and exhorting? Or, if they refused, how would they not mourn and bewail them, being sure that eternal torments awaited them? Now, therefore, we shall send for that woman at once, and see if she loves the faith of our religion; and as we find, so shall we act. But since your mother has judged so faithfully concerning baptism, let her fast only one day before baptism.”
Chapter XXXVI.—The Sons’ Pleading.
But she declared with an oath, in presence of my lord Peter’s wife, that from the time she recognised her son, she had been unable to take any food from excess of joy, excepting only that yesterday she drank a cup of water. Peter’s wife also bore witness, saying that it was even so. Then Aquila said: “What, then, hinders her being baptized?” Then Peter, smiling, said: “But this is not the fast of baptism, for it was not done in order to baptism.” Then Niceta said: “But perhaps God, wishing that our mother, on our recognition, should not be separated even for one day from participation of our table, pre-ordained this fasting. For as in her ignorance she preserved her chastity, that it might profit her in order to the grace of baptism; so she fasted before she knew the reason of fasting, that it might profit her in order to baptism, and that immediately, from the beginning of our acquaintance, she might enjoy communion of the table with us.”
Chapter XXXVII.—Peter Inexorable.
Then said Peter: [In Homily XIII. 12
the Apostle is represented as thus deferring the baptism; but a longer
discourse on chastity (chaps. 13–21) is given, assigned to the
evening of that day.—R.] Here a
marginal reading is followed. The reading of the text is:
“In order that our thought, borne on the chariot of
contemplation, may hasten on, invisible to the bodily senses, towards
the love of God.” But the translation of aspectus by
“contemplation” is doubtful.
Chapter XXXVIII.—Reward of Chastity.
Therefore, as the order and reason of the mystery
demanded, on the following day she was baptized in the sea, [The baptism is
narrated in Homily XIV. 1.—R.] [In Homily XIII. 20,
21, a longer discourse, to the same effect, is recorded; but it is
addressed to the mother the evening before her baptism.—R.]
————————————
Book VIII.
Chapter I.—The Old Workman.
Now the next morning Peter
took my brothers and me with him, and we went down to the harbour to
bathe in the sea, and thereafter we retired to a certain secret place
for prayer. But a certain poor old man, a workman, as he appeared
by his dress, began to observe us eagerly, without our seeing him, that
he might see what we were doing in secret. [From this
point there are considerable variations in the two narratives.
The old man becomes, in the Recognitions, a prominent
participant in the discussions, arguing with Peter, and with Niceta,
Aquila, and Clement. At the close of these discussions he is
recognised first by the sons (ix. 35), and then by his wife, as
Faustinianus (ix. 37). In the Homilies Peter tells of an
interview with the old man (xiv. 2–8), and the recognition takes
place immediately upon his appearance (xiv. 9). Some discussion
with him follows (Homily XV.); but soon the main controversy is with
Simon Magus (Homilies XVI.–XIX.), in the presence of the father,
who is convinced by Peter. Book x. contains much matter
introduced in Homilies IV.–VII. The correspondences will be
indicated in the footnotes.—R.]
Then the old man proceeded to say: “I
saw you bathe in the sea, and afterwards retire into a secret place;
wherefore observing, without your noticing me, what you were doing, I
saw you praying. Therefore, pitying your error, I waited till you
came out, that I might speak to you, and instruct you not to err in an
observance of this sort; because there is neither any God, nor any
worship, neither is there any providence in the world, but all things
are done by fortuitous chance and genesis, as I have discovered
most clearly for myself, being accomplished beyond others in the
discipline of learning. [In Homily XIV.
2–5 there is a discussion somewhat similar to the beginning of
this one, but reported by the Apostle to the family of
Clement.—R.] [There are a
number of indications, like this, in the narrative, foreshadowing the
recognition of the old man as the father. In the Homilies
nothing similar appears.—R.]
Chapter III.—A Friendly Conference.
But Peter, walking along leisurely while conversing, was looking out for a suitable place for a conference. And when he saw a quiet recess near the harbour, he made us sit down; and so he himself first began. Nor did he hold the old man in any contempt, nor did he look down upon him because his dress was poor and mean. He said, therefore: “Since you seem to me to be a learned man, and a compassionate, inasmuch as you have come to us, and wish that to be known to us which you consider to be good, we also wish to expound to you what things we believe to be good and right; and if you do not think them true, you will take in good part our good intentions towards you, as we do yours towards us.” While Peter was thus speaking, a great multitude assembled. Then said the old man: “Perhaps the presence of a multitude disconcerts you.” Peter replied: “Not at all, except only on this account, that I am afraid lest haply, when the truth is made manifest in the course of our discussion, you be ashamed in presence of the multitude to yield and assent to the things which you may have understood to be spoken truly.” To this the old man answered: “I am not such a fool in my old age, that, understanding what is true, I should deny it for the favour of the rabble.”
Chapter IV.—The Question Stated.
Then Peter began to say: “Those who
speak the word of truth, and who enlighten the souls of men, seem to me
to be like the rays of the sun, which, when once they have come forth
and appeared to the world, can no longer be concealed or hidden, while
they are not so much seen by men, as they afford sight to all.
Therefore it was well said by One to the heralds of the truth,
‘Ye are the light of the world, and a city set upon a hill cannot
be hid; neither do men light a candle and put it under a bushel, but
upon a candlestick, that it may enlighten all who are in the
house.’
Chapter V.—Freedom of Discussion Allowed.
When Peter was about to reply to this, Niceta,
anticipating him, said: [The whole
arrangement, introducing the brothers as disputants, is peculiar to the
Recognitions. The several discourses are constructed with
much skill. The courtesy of the discussion is in sharp contrast
with the tone of those in the Homilies, especially those with
Simon Magus.—R.]
Chapter VI.—The Other Side of the Question Stated.
When Niceta had thus spoken, those who had assembled conversed among themselves: “Is this that Peter of whom we heard, the most approved disciple of Him who appeared in Judæa, and wrought many signs and miracles?” And they stood gazing upon him with great fear and veneration, as conferring upon the Lord the honour of His good servant. Which when Peter observed, he said to them: “Let us hear with all attention, holding an impartial judgment of what shall be said by each; and after their encounter we also shall add what may seem necessary.” And when Peter had said this, the crowds rejoiced. Then Niceta began to speak as follows: “You have laid down, my father, that the world is not governed by the providence of God, but that all things are subject to genesis, whether the things which relate to the dispositions, or those which relate to the doings of every one. This I could answer immediately; but because it is right to observe order, we also lay down what we hold, as you yourself requested should be done. I say that the world is governed by the providence of God, at least in those things which need His government. For He it is alone who holds all things in His hand, who also made the world; the just God, who shall at some time render to every one according to his deeds. Now, then, you have our position; go on as you please, either overthrowing mine or establishing your own, that I may meet your statements. Or if you wish me to speak first, I shall not hesitate.”
Chapter VII.—The Way Cleared.
Then the old man answered: “Whether it
pleases you, my son, to speak first, or whether you prefer that I
should speak, makes no difference, especially with those who discuss in
a friendly spirit. However, speak you first, and I will gladly
hear; and I wish you may be able even to follow out those things that
are to be spoken by me, and to put in opposition to them those things
that are contrary to them, and from the comparison of both to show the
truth.” Niceta answered: “If you wish it, I can
even state your side of the argument, and then answer it.”
Then the old man: “Show me first how you can know what I
have not yet spoken, and so I shall believe that you can follow out my
side of the argument.” Then Niceta: “Your sect
is manifest, even by the proposition which you have laid down, to those
who are skilled in doctrines of this sort; and its consequence is
certain. And because I am not ignorant what are the propositions
of the philosophers, I know what follows from those things which you
have propounded; especially because I have frequented the schools of
Epicurus in preference to the other philosophers. But my brother
Aquila has attended more to the Pyrrhonists, and our other brother to
the Platonists and Aristotelians; therefore you have to do with learned
hearers.” [Comp. Homily XIII.
7.—R.]
Chapter VIII—Instincts.
When the old man had said this, I Clement said to
him: “Hear, my father: if my brother Niceta bring you
to acknowledge that the world is not governed without the providence of
God, I shall be able to answer you in that part which remains
concerning the genesis; for I am well acquainted with this
doctrine.” And when I had thus spoken, my brother Aquila
said: “What is the use of our calling him father,
when we are commanded to call no man father upon earth?” [Another
foreshadowing of the approaching recognition; peculiar to this
narrative.—R.]
Chapter IX.—Simple and Compound.
Then Niceta began as follows: [The argument
of Niceta (chaps. 9–34), while it necessarily includes statements
occurring elsewhere in this literature, is, as a whole, peculiar to the
Recognitions. In order of arrangement and logical force it
is much superior to most of the discourses.—R.]
Chapter X.—Creation Implies Providence.
Then the old man said: “You are following it out exceedingly well.” Then Niceta: “Now, then, we must inquire concerning the method of the world; of which the first inquiry is divided into two parts. For it is asked whether it has been made or not? And if it has not been made, itself must be that Unbegotten from which all things are. But if it has been made, concerning this again the question is divided into two parts, whether it was made by itself, or by another. And if indeed it was made by itself, then without doubt providence is excluded. If providence is not admitted, in vain is the mind incited to virtue, in vain justice is maintained, if there be no one to render to the just man according to his merits. But even the soul itself will not appear to be immortal, if there be no dispensation of providence to receive it after its escape from the body.
Chapter XI.—General or Special Providence.
“Now, if it be taught that there is a providence, and that the world was made by it, other questions meet us which must be discussed. For it will be asked, In what way providence acts, whether generally towards the whole, or specially towards the parts, or generally also towards the parts, or both generally towards the whole, and specially towards the parts? But by general providence we mean this: as if God, at first making the world, has given an order and appointed a course to things, and has ceased to take any further care of what is done. But special providence towards the parts is of this sort, that He exercises providence over some men or places, but not over others. But general over all, and at the same time special over the parts, is in this wise: if God made all things at first, and exercises providence over each individual even to the end, and renders to every one according to his deeds.
Chapter XII.—Prayer Inconsistent with Genesis.
“Therefore that first proposition, which
declares that God made all things in the beginning, and having imposed
a course and order upon things, takes no further account of them,
affirms that all things are done according to genesis. To
this, therefore, we shall first reply; and especially to those who
worship the gods and defend genesis. Assuredly, these men,
when they sacrifice to the gods and pray to them, hope that they shall
obtain something in opposition to genesis, and so they annul
genesis. But when they laugh at those who incite to virtue
and exhort to
Chapter XIII.—A Creator Necessary.
“Now, in the meantime, that this visible world has been made, very many wise men among the philosophers do testify. But that we may not seem to make use of assertions as witnesses, as though we needed them, let us inquire, if you please, concerning its principles. That this visible world is material, is sufficiently evident from the fact that it is visible. But every body receives one of two Differentiæ; for it is either compact and solid, or divided and separate. And if the body of which the world was made was compact and solid, and that body was parted and divided through diverse species and parts according to its differences, there must necessarily be understood to have been some one to separate the body which was compact and solid, and to draw it into many parts and diverse forms; or if all this mass of the world was compounded and compacted from diverse and dispersed parts of bodies, still there must be understood to have been some one to collect into one the dispersed parts, and to invest these things with their different species.
Chapter XIV.—Mode of Creation.
“And, indeed, I know that several of the philosophers were rather of this opinion, that God the Creator made divisions and distinctions from one body, which they call Matter, which yet consisted of four elements, mingled into one by a certain tempering of divine providence. For I think that what some have said is vain, that the body of the world is simple, that is, without any conjunction; since it is evident that what is simple can neither be a body, nor can be mixed, or propagated, or dissolved; all which, we see, happen to the bodies of the world. For how could it be dissolved if it were simple, and had not within it that from which it might be resolved and divided? But if bodies seem to be composed of two, or three, or even of four elements,—who that has even a small portion of sense does not perceive that there must have been some one who collected several into one, and preserving the measure of tempering, made a solid body out of diverse parts? This some one, therefore, we call God, the Creator of the world, and acknowledge Him as the author of the universe.
Chapter XV.—Theories of Creation.
“For the Greek philosophers, inquiring into the beginnings of the world, have gone, some in one way and some in another. In short, Pythagoras says that numbers are the elements of its beginnings; Callistratus, that qualities; Alcmæon, that contrarieties; Anaximander, that immensity; Anaxagoras, that equalities of parts; Epicurus, that atoms; Diodorus, that ἀμερῆ, that is, things in which there are no parts; Asclepius, that ὄγκοι, which we may call tumours or swellings; the geometricians, that ends; Democritus, that ideas; Thales, that water; Heraclitus, that fire; Diogenes, that air; Parmenides, that earth; Zeno, Empedocles, Plato, that fire, water, air, and earth. Aristotle also introduces a fifth element, which he called ἀκατονόμαστον; that is, that which cannot be named; without doubt indicating Him who made the world, by joining the four elements into one. Whether, therefore, there be two, or three, or four, or more, or innumerable elements, of which the world consists, in every supposition there is shown to be a God, who collected many into one, and again drew them, when collected, into diverse species; and by this it is proved that the machine of the world could not have subsisted without a maker and a disposer.
Chapter XVI.—The World Made of Nothing by a Creator.
“But from this fact also, that in the conjunction
of the elements, if one be deficient or in excess, the others are
loosened and fall, is shown that they took their beginning from
nothing. For if for example, moisture be wanting in any body,
neither will the dry stand; for dry is fed by moisture, as also cold by
heat; in which, as we have said, if one be defective, the whole are
dissolved. And in this they give indications of their origin,
that they were made out of nothing. Now if matter itself is
proved to have been made, how shall its parts and its species, of which
the world consists, be thought to be unmade? But about matter and
its qualities this is not the time to speak: only let it suffice
to have taught this, that God is the Creator of all things, because
neither, if the body of which the world
Chapter XVII.—Doctrine of Atoms Untenable.
“But you will say, according to the opinion of Epicurus, that successions of atoms coming in a ceaseless course, and mixing with one another, and conglomerating through unlimited and endless periods of time, are made solid bodies. I do not treat this opinion as a pure fiction, and that, too, a badly contrived one; but let us examine it, whatever be its character, and see if what is said can stand. For they say that those corpuscles, which they call atoms, are of different qualities: that some are moist, and therefore heavy, and tending downwards; others dry and earthy, and therefore still heavy; but others fiery, and therefore always pushing upwards; others cold and inert, and always remaining in the middle. Since then some, as being fiery, always tend upward, and others, as being moist and dry, always downwards, and others keep a middle and unequal course, how could they meet together and form one body? For if any one throw down from a height small pieces of straw, for example, and pieces of lead of the same size, will the light straws be able to keep up with the pieces of lead, though they be equal in size? Nay; the heavier reach the bottom far more quickly. So also atoms, though they be equal in size, yet, being unequal in weight, the lighter will never be able to keep pace with the heavier; but if they cannot keep pace, certainly neither can they be mixed or form one body.
Chapter XVIII.—The Concourse of Atoms Could Not Make the World.
“Then, in the next place, if they are ceaselessly borne about, and always coming, and being added to things whose measure is already complete, how can the universe stand, when new weights are always being heaped upon so vast weights? And this also I ask: If this expanse of heaven which we see was constructed by the gradual concurrence of atoms, how did it not collapse while it was in construction, if indeed the yawning top of the structure was not propped and bound by any stays? For as those who build circular domes, unless they bind the fastening of the central top, the whole falls at once; so also the circle of the world, which we see to be brought together in so graceful a form, if it was not made at once, and under the influence of a single forth-putting of divine energy by the power of a Creator, but by atoms gradually concurring and constructing it, not as reason demanded, but as a fortuitous issue befell, how did it not fall down and crumble to pieces before it could be brought together and fastened? And further, I ask this: What is the pavement on which the foundations of such an immense mass are laid? And again, what you call the pavement, on what does it rest? And again that other, what supports it? And so I go on asking, until the answer comes to nothing and vacuity!
Chapter XIX.—More Difficulties of the Atomic Theory.
“But if any one say that atoms of a fiery quality, being joined together, formed a body, and because the quality of fire does not tend downwards, but upwards, that the nature of fire, always pushing upwards, supports the mass of the world placed upon it; to this we answer: How could atoms of a fiery quality, which always make for the highest place, descend to the lower, and be found in the lowest place of all, so as to form a foundation for all; whereas rather the heavier qualities, that is, the earthy or watery, always come before the lighter, as we have said; hence, also, they assert that the heaven, as the higher structure, is composed of fiery atoms, which are lighter, and always fly upwards? Therefore the world cannot have foundations of fire, or any other: nor can there be any association or compacting of the heavier atoms with the lighter, that is, of those which are always borne downwards, with those that always fly upwards. Thus it is sufficiently shown that the bodies of the world are consolidated by the union of atoms; and that insensible bodies, even if they could by any means concur and be united, could not give forms and measures to bodies, form limbs, or effect qualities, or express quantities; all which, therefore, by their exactness, attest the hand of a Maker, and show the operation of reason, which reason I call the Word, and God.
Chapter XX.—Plato’s Testimony.
“But some one will say that these things are
done by nature. Now, in this, the controversy is about a
name. For while it is evident that it is a work of mind and
reason, what you call nature, I call God the Creator. It is
evident that neither the species of bodies, arranged with so necessary
distinctions, nor the faculties of minds, could or can be made by
irrational and senseless work. But if you regard the philosophers
as fit witnesses, Plato testifies concerning these things in the
Timæus, where, in a discussion on the
mak
Chapter XXI.—Mechanical Theory.
“But if you would rather have the opinions of others of the Greek philosophers,—and you are acquainted with mechanical science,—you are of course familiar with what is their deliverance concerning the heavens. For they suppose a sphere, equally rounded in every direction, and looking indifferently to all points, and at equal distances in all directions from the centre of the earth, and so stable by its own symmetry, that its perfect equality does not permit it to fall off to any side; and so the sphere is sustained, although supported by no prop. Now if the fabric of the world really has this form, the divine work is evident in it. But if, as others think, the sphere is placed upon the waters, and is supported by them, or floating in them, even so the work of a great contriver is shown in it.
Chapter XXII.—Motions of the Stars.
“But lest the assertion may seem doubtful respecting things which are not manifest to all, let us come to those things of which nobody is ignorant. Who disposed the courses of the stars with so great reason, ordained their risings and settings, and appointed to each one to accomplish the circuit of the heavens in certain and regular times? Who assigned to some to be always approaching to the setting, and others to be returning to the rising? Who put a measure upon the courses of the sun, that he might mark out, by his diverse motions, hours, and days, and months, and changes of seasons?—that he might distinguish, by the sure measurement of his course, now winter, then spring, summer, and afterwards autumn, and always, by the same changes of the year, complete the circle with variety, without confusion? Who, I say, will not pronounce that the director of such order is the very wisdom of God? And these things we have spoken according to the relations given us by the Greeks respecting the science of the heavenly bodies.
Chapter XXIII.—Providence in Earthly Things.
“But what of those things also which we see
on the earth, or in the sea? Are we not plainly taught, that not
only the work, but also the providence, of God is in them? For
whereas there are on the earth lofty mountains in certain places,
the object of this is, that the air, being compressed and
confined by them through the appointment of God, may be forced and
pressed out into winds, by which fruits may germinate, and the summer
heat may be moderated when the Pleiades glow, fired with the blaze of
the sun. But you still say, Why that blaze of the sun, that
moderating should be required? How, then, should fruits be
ripened which are necessary for the uses of men? But observe this
also, that at the meridian axis, That is, the
equator.
Chapter XXIV.—Rivers and Seas.
“What shall we say of fountains and rivers, which
flow with perpetual motion into the sea? And, by the divine
providence, neither does their abundant supply fail, nor does the sea,
though it receives so great quantities of water, experience any
increase, but both those elements which contribute to it and those
which are thus contributed
Chapter XXV.—Plants and Animals.
“But what shall I say of plants, and what of animals? Is it not providence that has ordained that plants, when they decay by old age, should be reproduced by the suckers or the seeds which they have themselves produced, and animals by propagation? And by a certain wonderful dispensation of providence, milk is prepared in the udders of the dams for the animals before they are born; and as soon as they are born, with no one to guide them, they seek out the store of nourishment provided for them. And not only males are produced, but females also, that by means of both the race may be perpetuated. But lest this should seem, as some think, to be done by a certain order of nature, and not by the appointment of the Creator, He has, as a proof and indication of His providence, ordained a few animals to preserve their stock on the earth in an exceptional way: for example, the crow conceives through the mouth, and the weasel brings forth through the ear; and some birds, such as hens, sometimes produce eggs conceived of wind or dust; other animals convert the male into the female, and change their sex every year, as hares and hyænas, which they call monsters; others spring from the earth, and get their bodies from it, as moles; others from ashes, as vipers; others from putrifying flesh, as wasps from horseflesh, bees from ox-flesh; others from cow-dung, as beetles; others from herbs, as the scorpion from the basil; and again, herbs from animals, as parsley and asparagus from the horn of the stag or the she goat.
Chapter XXVI.—Germination of Seeds.
“And what occasion is there to mention more instances in which divine providence has ordained the production of animals to be effected in various ways, that order being superseded which is thought to be assigned by nature, from which not an irrational course of things, but one arranged by his own reason, might be evinced? And in this also is there not a full work of providence shown, when seeds sown are prepared by means of earth and water for the sustenance of men? For when these seeds are committed to the earth, the soil milks upon the seeds, as from its teats, the moisture which it has received into itself by the will of God. For there is in water a certain power of the spirit given by God from the beginning, by whose operation the structure of the body that is to be begins to be formed in the seed itself, and to be developed by means of the blade and the ear; for the grain of seed being swelled by the moisture, that power of the spirit which has been made to reside in water, running as an incorporeal substance through certain strait passages of veins, excites the seeds to growth, and forms the species of the growing plants. By means, therefore, of the moist element in which that vital spirit is contained and inborn, it is caused that not only is it revived, but also that an appearance and form in all respects like to the seeds that had been sown is reproduced. Now, who that has even a particle of sense will think that this method depends upon irrational nature, and not upon divine wisdom? Lastly, also these things are done in a resemblance of the birth of men; for the earth seems to take the place of the womb, into which the seed being cast, is both formed and nourished by the power of water and spirit, as we have said above.
Chapter XXVII.—Power of Water.
“But in this also the divine providence is
to be admired, that it permits us to see and know the things that are
made, but has placed in secrecy and concealment the way and manner in
which they are done, that they may not be competent to the knowledge of
the unworthy, but may be laid open to the worthy and faithful, when
they shall have deserved it. But to prove by facts and examples
that nothing is imparted to seeds of the substance of the earth, but
that all depends upon the element of water, and the power of the spirit
which is in it,—suppose, for example, that a hundred
talents’ weight of earth are placed in a very large trough, and
that there are sown in it several kinds of seeds, either of herbs or of
shrubs, and that water enough is supplied for watering them, and that
that care is taken for several years, and that the seeds which are
gathered are stored up, for example of corn or barley and other sorts
separately from year to year, until the seeds of each sort amount to a
hundred talents’ weight, then also let the stalks be pulled up by
the roots and weighed; and after all these have been taken from the
trough, let the earth be weighed, it will still give back its hundred
talents’ weight undiminished. [De Maistre,
Soirées, vi. 259.]
Chapter XXVIII.—The Human Body.
“From all these things I think it is sufficiently and abundantly evident that all things are produced; and the universe consists by a designing sense, and not by the irrational operation of nature. But let us come now, if you please, to our own substance, that is, the substance of man, who is a small world, a microcosm, in the great world; and let us consider with what reason it is compounded: and from this especially you will understand the wisdom of the Creator. For although man consists of different substances, one mortal and the other immortal, yet, by the skilful contrivance of the Creator, their diversity does not prevent their union, and that although the substances be diverse and alien the one from the other. For the one is taken from the earth and formed by the Creator, but the other is given from immortal substances; and yet the honour of its immortality is not violated by this union. Nor does it, as some think, consist of reason, and concupiscence, and passion, but rather such affections seem to be in it, by which it may be moved in each of these directions. For the body, which consists of bones and flesh, takes its beginning from the seed of a man, which is extracted from the marrow by warmth, and conveyed into the womb as into a soil, to which it adheres, and is gradually moistened from the fountain of the blood, and so is changed into flesh and bones, and is formed into the likeness of him who injected the seed.
Chapter XXIX.—Symmetry of the Body.
“And mark in this the work of the Designer, how He has inserted the bones like pillars, on which the flesh might be sustained and carried. Then, again, how an equal measure is preserved on either side, that is, the right and the left, so that foot answers to foot, hand to hand, and even finger to finger, so that each agrees in perfect equality with each; and also eye to eye, and ear to ear, which not only are suitable to and matched with each other, but also are formed fit for necessary uses. The hands, for instance, are so made as to be fit for work; the feet for walking; the eyes, protected with sentinel eyebrows, to serve the purpose of sight; the ears so formed for hearing, that, like a cymbal, they vibrate the sound of the word that falls upon them, and send it inward, and transmit it even in the understanding of the heart; whereas the tongue, striking against the teeth in speaking, performs the part of a fiddle-bow. The teeth also are formed, some for cutting and dividing the food, and handing it over to the inner ones; and these, in their turn, bruise and grind it like a mill, that it may be more conveniently digested when it is conveyed into the stomach; whence also they are called grinders.
Chapter XXX.—Breath and Blood.
“The nostrils also are made for the purpose of collecting, inspiring, and expiring air, that by the renewal of the breath, the natural heat which is in the heart may, by means of the lungs, be either warmed or cooled, as the occasion may require; while the lungs are made to abide in the breast, that by their softness they may soothe and cherish the vigour of the heart, in which the life seems to abide;—the life, I say, not the soul. And what shall I say of the substance of the blood, which, proceeding as a river from a fountain, and first borne along in one channel, and then spreading through innumerable veins, as through canals, irrigates the whole territory of the human body with vital streams, being supplied by the agency of the liver, which is placed in the right side, for effecting the digestion of food and turning it into blood? But in the left side is placed the spleen, which draws to itself, and in some way cleanses, the impurities of the blood.
Chapter XXXI.—The Intestines.
“What reason also is employed in the intestines, which are arranged in long circular windings, that they may gradually carry off the refuse of the food, so as neither to render places suddenly empty, and so as not to be hindered by the food that is taken afterwards! But they are made like a membrane, that the parts that are outside of them may gradually receive moisture, which if it were poured out suddenly would empty the internal parts; and not hindered by a thick skin, which would render the outside dry, and disturb the whole fabric of man with distressing thirst.
Chapter XXXII.—Generation.
“Moreover, the female form, and the cavity of the
womb, most suitable for receiving, and cherishing, and vivifying the
germ, who does not believe that it has been made as it is by reason and
foresight?—because in that part alone of her body the female
differs from the male, in which the fœtus being placed, is kept
and cher
Chapter XXXIII.—Correspondences in Creation.
“With this agrees also the reasonable difference of other animals, and each one being suited to its own use and service. This also is testified by the variety of trees and the diversity of herbs, varying both in form and in juices. This also is asserted by the change of seasons, distinguished into four periods, and the circle closing the year with certain hours, days, months, and not deviating from the appointed reckoning by a single hour. Hence, in short, the age of the world itself is reckoned by a certain and fixed account, and a definite number of years.
Chapter XXXIV.—Time of Making the World.
“But you will say, When was the world
made? And why so late? This you might have objected, though
it had been made sooner. For you might say, Why not also before
this? And so, going back through unmeasured ages, you might still
ask, And why not sooner? But we are not now discussing this, why
it was not made sooner; but whether it was made at all. For if it
is manifest that it was made, it is necessarily the work of a powerful
and supreme Artificer; and if this is evident, it must be left to the
choice and judgment of the wise Artificer when He should please to make
it; unless indeed you think that all this wisdom, which has constructed
the immense fabric of the world, and has given to the several objects
their forms and kinds, assigning to them a habit not only in accordance
with beauty, but also most convenient and necessary for their future
uses,—unless, I say, you think that this alone has escaped it,
that it should choose a convenient season for so magnificent a work of
creation. He has doubtless a certain reason and evident causes
why, and when, and how He made the world; but it were not proper that
these should be disclosed to those who are reluctant to inquire into
and understand the things which are placed before their eyes, and which
testify of His providence. For those things which are kept in
secret, and are hidden within the senses of Wisdom, as in a royal
treasury, are laid open to none but those who have learned of Him, with
whom these things are sealed and laid up. It is God, therefore,
who made all things, and Himself was made by none. But those who
speak of nature instead of God, and declare that all things were made
by nature, do not perceive the mistake of the name which they
use. For if they think that nature is irrational, it is most
foolish to suppose that a rational creature can proceed from an
irrational creator. But if it is Reason—that is,
Logos [Comp.
Chapter XXXV.—A Contest of Hospitality.
When Niceta had thus spoken, the old man
answered: “You indeed, my son, have conducted your argument
wisely and vigorously; so much so, that I do not think the subject of
providence could be better treated. But as it is now late, I wish
to say some things to-morrow in answer to what you have argued; and if
on these you can satisfy me, I shall confess myself a debtor to your
favour.” And when the old man said this, Peter rose
up. Then one of those present, a chief man of the Laodiceans,
requested of Peter and us that he might give the old man other clothes
instead of the mean and torn ones that he wore. [This
incident is peculiar to the Recognitions. There seems to
be a reminiscence of this chief man in Homily IV. 10, where a rich man
provides a place for the discussion; comp. chap. 38
here.—R.]
Chapter XXXVI.—Arrangements for To-Morrow.
And when the old man had said this, Peter said to the chief man of the city: “Since you have shown your good-will in our presence, it is not right that you should go away sorrowful; but we will accept from you favour for favour. Show us your house, and make it ready, so that the discussion which is to be to-morrow may be held there, and that any who wish to be present to hear it may be admitted.” When the chief man of the city heard this, he rejoiced greatly; and all the people also heard it gladly. And when the crowds had dispersed, he pointed out his house; and the old man also was preparing to depart. But I commanded one of my attendants to follow the old man secretly, and find out where he stayed. And when we returned to our lodging, we told our brethren all our dealings with the old man; and so, as usual, we supped and went to sleep.
Chapter XXXVII.—“The Form of Sound Words, Which Ye Have Heard of Me.”
But on the following day Peter arose early and
called us, and we went together to the secret place in which we had
been on the previous day, for the purpose of prayer. And when,
after prayer, we were coming thence to the appointed place, he exhorted
us by the way, saying: [Peculiar to
the Recognitions; there is probably here an anti-Pauline
purpose.—R.]
Chapter XXXVIII.—The Chief Man’s House.
To these counsels of Peter we willingly assented, saying to him that we should do nothing but what was pleasing to him. Then said he: “That you may therefore be exercised without danger, each of you conduct the discussion in my presence, one succeeding another, and each one elucidating his own questions. Now, then, as Niceta discoursed sufficiently yesterday, let Aquila conduct the discussion to-day; and after Aquila, Clement; and then I, if the case shall require it, will add something.” Meantime, while we were talking in this way, we came to the house; and the master of the house welcomed us, and led us to a certain apartment, arranged after the manner of a theatre, and beautifully built. There we found great crowds waiting for us, who had come during the night, and amongst them the old man who had argued with us yesterday. Therefore we entered, having Peter in the midst of us, looking about if we could see the old man anywhere; and when Peter saw him hiding in the midst of the crowd, he called him to him, saying: “Since you possess a soul more enlightened than most, why do you hide yourself, and conceal yourself in modesty? Rather come hither, and propound your sentiments.”
Chapter XXXIX.—Recapitulation of Yesterday’s Argument.
When Peter had thus spoken, immediately the crowd
began to make room for the old man. [The second
day’s discussion, in which Aquila is the main speaker, is also of
a high order. It is, as already indicated, peculiar to the
Recognitions, though with the usual incidental correspondences
in the Homilies.—R.]
Chapter XL.—Genesis.
“If, therefore, it can be shown that mind and reason created all things, it follows that those things which come after are also managed by reason and providence. But if unintelligent and blind nature produces all things, the reason of judgment is undoubtedly overthrown; and there is no ground to expect either punishment of sin or reward of well-doing where there is no judge. Since, then, the whole matter depends upon this, and hangs by this head, do not take it amiss, if I wish this to be discussed and handled somewhat more fully. For in this the first gate, as it were, is shut towards all things which are propounded, and therefore I wish first of all to have it opened to me. Now therefore hear what my doctrine is; and if any one of you pleases, let him reply to me: for I shall not be ashamed to learn, if I hear that which is true, and to assent to him who speaks rightly. The discourse, then, which you delivered yesterday, which asserted that all things consist by art, and measure, and reason, does not fully persuade me that it is mind and reason that has made the world; for I have many things which I can show to consist by competent measure, and form, and species, and which yet were not made by mind and reason. Then, besides, I see that many things are done in the world without arrangement, consequence, or justice, and that nothing can be done without the course of Genesis. This I shall in the sequel prove most clearly from my own case.”
Chapter XLI.—The Rainbow.
When the old man had thus spoken, Aquila answered: “As you yourself proposed that any one who pleased should have an opportunity of answering to what you might say, my brother Niceta permits me to conduct the argument today.” Then the old man: “Go on, my son, as you please.” And Aquila answered: “You promised that you would show that there are many things in the world which have a form and species arranged by equal reason, which yet it is evident were not effected by God as their Creator. Now, then, as you have promised, point out these things.” Then said the old man: “Behold, we see the bow in the heaven assume a circular shape, completed in all proportion, and have an appearance of reality, which perhaps neither mind could have constructed nor reason described; and yet it is not made by any mind. Behold, I have set forth the whole in a word: now answer me.”
Chapter XLII.—Types and Forms.
Then said Aquila: “If anything is expressed from a type and form, it is at once understood that it is from reason, and that it could not be made without mind; since the type itself, which expresses figures and forms, was not made without mind. For example, if wax be applied to an engraved ring, it takes the stamp and figure from the ring, which undoubtedly is without sense; but then the ring, which expresses the figure, was engraven by the hand of a workman, and it was mind and reason that gave the type to the ring. So then the bow also is expressed in the air; for the sun, impressing its rays on the clouds in the process of rarefaction, and affixing the type of its circularity to the cloudy moisture, as it were to soft wax, produces the appearance of a bow; and this, as I have said, is effected by the reflection of the sun’s brightness upon the clouds, and reproducing the brightness of its circle from them. Now this does not always take place, but only when the opportunity is presented by the rarefaction of moistened clouds. And consequently, when the clouds again are condensed and unite, the form of the bow is dissolved and vanishes. Finally, the bow never is seen without sun and clouds, just as the image is not produced, unless there be the type, and wax, or some other material. Nor is it wonderful if God the Creator in the beginning made types, from which forms and species may now be expressed. But this is similar to that, that in the beginning God created insensible elements, which He might use for forming and developing all other things. But even those who form statues, first make a mould of clay or wax, and from it the figure of the statue is produced. And then afterwards a shadow is also produced from the statue, which shadow always bears the form and likeness of the statue. What shall we say then? That the insensible statue forms a shadow finished with as diligent care as the statue itself? Or shall the finishing of the shadow be unhesitatingly ascribed to him who has also fashioned the statue?
Chapter XLIII.—Things Apparently Useless and Vile Made by God.
“If, then, it seems to you that this is so, and
what has been said on this subject is enough, let us come to inquire
into other matters; or if you think that something is still wanting,
let us go over it again.” And the old man said:
“I wish
Chapter XLIV.—Ordinate and Inordinate.
Then the old man: “I should like to hear from you why those useless things are made by the will of that supreme mind?” “If,” said he, “it is fully manifest to you that there is in them the work of mind and reason, then you will not hesitate to say also why they were made, and to declare that they have been rightly made.” To this the old man answered: “I am not able, my son, to say that those things which seem formed by art are made by mind, by reason of other things which we see to be done unjustly and disorderly in the world.” “If,” says Aquila, “those things which are done disorderly do not allow you say that they are done by the providence of God, why do not those things which are done orderly compel you to say that they are done by God, and that irrational nature cannot produce a rational work? For it is certain, nor do we at all deny, that in this world some things are done orderly, and some disorderly. Those things, therefore, that are done rationally, believe that they are done by providence; but those that are done irrationally and inordinately, that they befall naturally, and happen accidentally. But I wonder that men do not perceive, that where there is sense things may be done ordinately and inordinately, but where there is no sense neither the one nor the other can be done; for reason makes order, and the course of order necessarily produces something inordinate, if anything contrary happen to disturb order.” Then the old man: “This very thing I wish you to show me.”
Chapter XLV.—Motions of the Sun and Moon.
Says Aquila: “I shall do so without delay. Two visible signs are shown in heaven—one of the sun, the other of the moon; and these are followed by five other stars, each describing its own separate orbit. These, therefore, God has placed in the heaven, by which the temperature of the air may be regulated according to the seasons, and the order of vicissitudes and alternations may be kept. But by means of the very same signs, if at any time plague and corruption is sent upon the earth for the sins of men, the air is disturbed, pestilence is brought upon animals, blight upon crops, and a destructive year in every way upon men; and thus it is that by one and the same means order is both kept and destroyed. For it is manifest even to the unbelieving and unskilful, that the course of the sun, which is useful and necessary to the world, and which is assigned by providence, is always kept orderly; but the courses of the moon, in comparison of the course of the sun, seem to the unskilful to be inordinate and unsettled in her waxings and wanings. For the sun moves in fixed and orderly periods: for from him are hours, from him the day when he rises, from him also the night when he sets; from him months and years are reckoned, from him the variations of seasons are produced; while, rising to the higher regions, he tempers the spring; but when he reaches the top of the heaven, he kindles the summer’s heats: again, sinking, he produces the temper of autumn; and when he returns to his lowest circle, he bequeaths to us the rigour of winter’s cold from the icy binding of heaven.
Chapter XLVI.—Sun and Moon Ministers Both of Good and Evil.
“But we shall discourse at greater length on
these subjects at another time. Now, meantime, we remark
that though he is that good servant for regulating the changes of
the seasons, yet, when chastisement is inflicted upon men according to
the will of God, he glows more fiercely, and burns up the world with
more vehement fires. In like manner also the course of the moon,
and that changing which seems to the unskilful to be disorderly, is
adapted to the growth of crops, and cattle, and all living creatures;
for by her waxings and wanings, by a certain wonderful contrivance of
providence, everything that is born is nourished and grows; concerning
which we could speak more at length and unfold the matter in detail,
but that the method of the question proposed recalls us. Yet, by
the very same appliances by which they are produced, all things are
nourished and increased; but when, from any just cause, the regulation
of the ap
Chapter XLVII.—Chastisements on the Righteous and the Wicked.
“But perhaps you will say, What of the fact
that, in that common chastisement, like things befall the pious and the
impious? It is true, and we confess it; but the chastisement
turns to the advantage of the pious, that, being afflicted in the
present life, they may come more purified to the future, in which
perpetual rest is prepared for them, and that at the same time even the
impious may somewhat profit from their chastisement, or else that the
just sentence of the future judgment may be passed upon them; since in
the same chastisements the righteous give thanks to God, while the
unrighteous blaspheme. Therefore, since the opinion of things is
divided into two parts, that some things are done by order and others
against order, it ought, from those things which are done according to
order, to be believed that there is a providence; but with respect to
those things which are done against order, we should inquire their
causes from those who have learned them by prophetic teaching:
for those who have become acquainted with prophetic discourse know
when, and for what reason, blight, hail, and pestilence, and such like,
have occurred in every generation, and for what sins these have been
sent as a punishment; whence causes of sadness, lamentations, and
griefs have befallen the human race; whence also trembling sickness has
ensued, and that this has been from the beginning the punishment of
parricide.
Chapter XLVIII.—Chastisements for Sins.
“For in the beginning of the world there
were none of these evils, but they took their rise from the impiety of
men; and thence, with the constant increase of iniquities, the number
of evils has also increased. But for this reason divine
providence has decreed a judgment with respect to all men, because the
present life was not such that every one could be dealt with according
to his deservings. Those things, therefore, which were well and
orderly appointed from the beginning, when no causes of evil existed,
are not to be judged of from the evils which have befallen the world by
reason of the sins of men. In short, as an indication of the
things which were from the beginning, some nations are found which are
strangers to these evils. For the Seres, because they live
chastely, are kept free from them all; for with them it is unlawful to
come at a woman after she has conceived, or while she is being
purified. No one there eats unclean flesh, no one knows aught of
sacrifices; all are judges to themselves according to justice.
For this reason they are not chastened with those plagues which we have
spoken of; they live to extreme old age, and die without
sickness. But we, miserable as we are, dwelling as it were with
deadly serpents
Chapter XLIX.—God’s Precepts Despised.
“If,” said the old man, “even
the righteous are tormented on account of the iniquities of others, God
ought, as foreseeing this, to have commanded men not to do those things
from which it should be necessary that the righteous be afflicted with
the unrighteous; or if they did them, He ought to have applied some
correction or purification to the world.” This rendering is
according to a marginal reading.
Chapter L.—The Flood.
“Wherefore, in short, at the first, when all
the earth had been stained with sins, God brought a flood upon the
world, which you say happened under Deucalion; and at that time He
saved a certain righteous man, with his sons, in an ark, and with him
the race of all plants and animals. [Comp. book iv. 12;
Homily VIII. 17.—R.]
Chapter LI.—Evils Brought in by Sin.
“But by the freedom of the will, every man, while he is unbelieving in regard to things to come, by evil deeds runs into evils. And these are the things in the world which seem to be done contrary to order, which owe their existence to unbelief. Therefore the dispensation of divine providence is withal to be admired, which granted to those men in the beginning, walking in the good way of life, to enjoy incorruptible good things; but when they sinned, they gave birth to evil by sin. And to every good thing evil is joined as by a certain covenant of alliance on the part of sin, since indeed the earth has been polluted with human blood, and altars have been lighted to demons, and they have polluted the very air by the filthy smoke of sacrifices; and so at length the elements, being first corrupted, have handed over to men the fault of their corruption, as roots communicate their qualities to the branches and the fruit.
Chapter LII.—“No Rose Without Its Thorn.”
“Observe therefore in this, as I have said,
how justly divine providence comes to the help of things vitiated;
that, inasmuch as evils which had derived their origin from sin were
associated with the good things of God, He should assign two chiefs to
these two departments. Compare with chaps.
52–54 the doctrine of pairs as stated in book iii. 59–61;
Homily II. 15, etc., iii. 23.—R.]
Chapter LIII.—Everything Has Its Corresponding Contrary.
“Therefore this division holds in all the things of the world; and as there are pious men, so there are also impious; as there are prophets, so also there are false prophets; and amongst the Gentiles there are philosophers and false philosophers. Also the Arabian nations, and many others, have imitated the circumcision of the Jews for the service of their impiety. So also the worship of demons is contrary to the divine worship, baptism to baptism, laws to the law, false apostles to apostles, and false teachers to teachers. And hence it is that among the philosophers some assert providence, others deny it; some maintain that there is one God, others that there are more than one: in short, the matter has come to this, that whereas demons are expelled by the word of God, by which it is declared that there is a providence, the magical art, for the confirmation of infidelity, has found out ways of imitating this by contraries. Thus has been discovered the method of counteracting the poison of serpents by incantations, and the effecting of cures contrary to the word and power of God. The magic art has also found out ministries contrary to the angels of God, placing the calling up of souls and the figments of demons in opposition to these. And, not to prolong the discourse by a further enumeration, there is nothing whatever that makes for the belief of providence, which has not something, on the other hand, prepared for unbelief; and therefore they who do not know that division of things, think that there is no providence, by reason of those things in the world which are discordant from themselves. But do you, my father, as a wise man, choose from that division the part which preserves order and makes for the belief of providence, and do not only follow that part which runs against order and neutralizes the belief of providence.”
Chapter LIV.—An Illustration.
To this the old man answered: “Show me a
way, my son, by which I may establish in my mind one or other of these
two orders, the one of which asserts, and the other denies,
providence.” “To one having a right judgment,”
says Aquila, “the decision is easy. For this very thing
that you say, order and disorder, may be produced by a contriver, but
not by insensible nature. For let us suppose, by way of
illustration, that a great mass were torn from a high rock, and cast
down headlong, and when clashed upon the ground were broken into many
pieces,
Chapter LV.—The Two Kingdoms.
To this the old man answered: “But why
was that prince made who delights in evil? [On the creation of
the evil one, see book x. 3, etc., and the discussion with Simon in
Homily XIX. 2–18.—R.]
Chapter LVI.—Origin of Evil.
Then the old man said: “You have stated it excellently, my son. It now remains only that you tell me whence is the substance of evil: for if it was made by God, the evil fruit shows that the root is in fault; for it appears that it also is of an evil nature. But if this substance was co-eternal with God, how can that which was equally unproduced and co-eternal be subject to the other?” “It was not always,” said Aquila; “but neither does it necessarily follow, if it was made by God, that its Creator should be thought to be such as is that which has been made by Him. For indeed God made the substance of all things; but if a reasonable mind, which has been made by God, do not acquiesce in the laws of its Creator, and go beyond the bounds of the temperance prescribed to it, how does this reflect on the Creator? Or if there is any reason higher than this, we do not know it; for we cannot know anything perfectly, and especially concerning those things for our ignorance of which we are not to be judged. But those things for which we are to be judged are most easy to be understood, and are despatched almost in a word. For almost the whole rule of our actions is summed up in this, that what we are unwilling to suffer we should not do to others. For as you would not be killed, you must beware of killing another; and as you would not have your own marriage violated, you must not defile another’s bed; you would not be stolen from, neither must you steal; and every matter of men’s actions is comprehended within this rule.”
Chapter LVII.—The Old Man Unconvinced.
Then the old man: “Do not take amiss,
my son, what I am going to say. Though your words are powerful,
yet they cannot lead me to believe that anything can be done apart from
Genesis. For I know that all things have
happened to me by the necessity of Genesis, [Comp. Homily
XIV. 3, etc.—R.]
Chapter LVIII.—Sitting in Judgment Upon God.
When Aquila had thus spoken, then I Clement
said: “To-morrow, my father, you shall speak as you please,
and we will gladly hear you; for I suppose it will also be gratifying
to you that you have to do with those who are not ignorant of the
science which you profess.” When, therefore, it had been
settled between the old man and me, that on the following day we should
hold a discussion on the subject of Genesis—whether all things are done under its
influence, or there be anything in us which is not done by Genesis, but by the judgment of the mind—Peter rose
up, and began to speak to the following effect: [This
discourse of Peter is peculiar to the Recognitions; it resembles
somewhat the earlier discourse to Clement in book
i.—R.]
Chapter LIX.—The True Prophet.
But I would not have you think, that in saying
this I take away the power of judging concerning things; but I give
counsel that no one walk through devious places, and rush into errors
without end. And therefore I advise not only wise men, but indeed
all men who have a desire of knowing what is advantageous to them, that
they seek after the true Prophet; for it is He alone who knoweth all
things, and who knoweth what and how every man is seeking. [The
introduction of these chapters concerning the true Prophet shows a far
more orderly method of constructing the entire discussion with the
father than that of the Homilies; comp. book xi. 1,
2.—R.]
Chapter LX.—His Deliverances Not to Be Questioned.
“Therefore, if any one wishes to learn all
things, he cannot do it by discussing them one by one; for,
being mortal, he shall not be able to trace the counsel of God, and to
scan immensity itself. But if, as we have said, he desires to
learn all things, let him seek after the true Prophet; and when he has
found Him, let him not treat with Him by questions and disputations and
arguments; but if He has given any response, or pronounced any
judgment, it cannot be doubted that this is certain. And
therefore, before all things, let the true Prophet be sought, and His
words be laid hold of. In respect to these this only should be
discussed by every one, that he may satisfy himself if they are truly
His prophetic words; that is, if they contain undoubted faith of things
to come, if they mark out definite times, if they preserve the order of
things, if they do not relate as last those things which are first, nor
as first those things which were done last, if they contain nothing
subtle, nothing composed by magic art to deceive, or if they have not
transferred to themselves things which were revealed to others, and
have mixed them with falsehoods. And when, all these things
having been discussed by
Chapter LXI.—Ignorance of the Philosophers.
“For let us consider carefully the work of
divine providence. [Comp. Homily XV.
5.—R.]
Chapter LXII.—End of the Conference.
“And, therefore, since amongst these
philosophers are things uncertain, we must come to the true
Prophet. Him God the Father wished to be loved by all, and
accordingly He has been pleased wholly to extinguish those opinions
which have originated with men, and in regard to which there is nothing
like certainty—that He the true Prophet might be the more
sought after, and that He whom If we were
to read quam instead of quem, the sense would be:
that He might lay open to men the way of truth which they had blocked
up. So Whiston.
————————————
Book IX.
Chapter I.—An Explanation.
On the following day,
Peter, along with us, hastened early to the place in which the
discussion had been held the day before; and when he saw that great
crowds had assembled there to hear, and saw the old man with them, he
said to him: [The
discourses in book ix. are peculiar to the Recognitions not only
in their position in the story, but to a remarkably large extent in the
matter.—R.]
Chapter II.—Preliminaries.
“Since, therefore, you profess to be
conversant with the position of the stars and the courses of the
heavenly bodies, and that from these you can convince Clement that all
things are subject to Genesis, or that you will
learn from him that all things are governed by providence, and that we
have something in our own power, it is now time for you two to set
about this.” To this the old man answered: “Now
indeed it was not necessary to raise questions of this kind, if it were
possible for us to learn from the true Prophet, and to hear in a
definite proposition, that anything depends on us and on the freedom of
our will; for your yesterday’s discourse affected me greatly, in
which you disputed concerning the prophetic power. [Comp. book viii.
58–62.—R.]
Chapter III.—Beginning of the Discussion.
When the old man had said this, I Clement began to speak as follows: “God by His Son created the world as a double house, separated by the interposition of this firmament, which is called heaven; and appointed angelic powers to dwell in the higher, and a multitude of men to be born in this visible world, from amongst whom He might choose friends for His Son, with whom He might rejoice, and who might be prepared for Him as a beloved bride for a bridegroom. But even till the time of the marriage, which is the manifestation of the world to come, He has appointed a certain power, to choose out and watch over the good ones of those who are born in this world, and to preserve them for His Son, set apart in a certain place of the world, which is without sin; in which there are already some, who are there being prepared, as I said, as a bride adorned for the coming of the bridegroom. For the prince of this world and of the present age is like an adulterer, who corrupts and violates the minds of men, and, seducing them from the love of the true bridegroom, allures them to strange lovers.
Chapter IV.—Why the Evil Prince Was Made.
But some one will say, How then was it necessary
that that prince should be made, who was to turn away the minds of men
from the true prince? [Comp. book viii.
55, 56; Homily XIX. 2–18.—R.] [The
doctrine of free-will, and the necessity of evil in consequence,
appears throughout. Comp. book iii. 21, v. 6. In the
Homilies there is not so much emphasis laid upon this point; but
see Homily XI. 8.—R.]
Chapter V.—Necessity of Inequality.
“But to make our meaning plainer, we shall explain it by particulars. Was it proper, for example, that all men in this world should be kings, or princes, or lords, or teachers, or lawyers, or geometers, or goldsmiths, or bakers, or smiths, or grammarians, or rich men, or farmers, or perfumers, or fishermen, or poor men? It is certain that all could not be these. Yet all these professions, and many more, the life of men requires, and without these it cannot be passed; therefore inequality is necessary in this world. For there cannot be a king, unless he has subjects over whom he may rule and reign; nor can there be a master, unless he has one over whom he may bear sway; and in like manner of the rest.
“Therefore the Creator, knowing that no one would come to the contest of his own accord, while labour is shunned,—that is, to the practice of those professions which we have mentioned, by means of which either the justice or the mercy of every one can be manifested,—made for men a body susceptible of hunger, and thirst, and cold, in order that men, being compelled for the sake of supporting their bodies, might come down to all the professions which we have mentioned, by the necessity of livelihood. For we are taught to cultivate every one of these arts, for the sake of food, and drink, and clothing. And in this the purpose of each one’s mind is shown, whether he will supply the demands of hunger and cold by means of thefts, and murders, and perjuries, and other crimes of that sort; or whether, keeping justice and mercy and continence, he will fulfil the service of imminent necessity by the practice of a profession and the labour of his hands. For if he supply his bodily wants with justice, and piety, and mercy, he comes forth as a victor in the contest set before him, and is chosen as a friend of the Son of God. But if he serve carnal lusts, by frauds, iniquities, and crimes, he becomes a friend of the prince of this world, and of all demons; by whom he is also taught this, to ascribe to the courses of the stars the errors of his own evil doings, although he chose them of purpose, and willingly. For arts are learned and practised, as we have said, under the compulsion of the desire of food and drink; which desire, when the knowledge of the truth comes to any one, becomes weaker, and frugality takes its place. For what expense have those who use water and bread, and only expect it from God?
Chapter VII.—The Old and the New Birth.
“There is therefore, as we have said, a
certain necessary inequality in the dispensation of the world.
Since indeed all men cannot know all things, and accomplish all works,
yet all need the use and service of almost all. And on this
account it is necessary that one work, and another pay him for his
work; that one be servant, and another be master; that one be subject,
another be king. But this inequality, which is a necessary
provision for the life of men, divine providence has turned into an
occasion of justice, mercy, and humanity: that while these things
are transacted between man and man, every one may have an opportunity
of acting justly with him to whom he has to pay wages for his work; and
of acting mercifully to him who, perhaps through sickness or poverty,
cannot pay his debt; and of acting humanely towards those who by their
creation seem to be subject to him; also of maintaining gentleness
towards subjects, and of doing all things according to the law of
God. For He has given a law, thereby aiding the minds of men,
that they may the more easily perceive how they ought to act with
respect to everything, in what way they may escape evil, and in what
way tend to future blessings; and how, being regenerate in water, they
may by good works extinguish the fire of their old birth. For our
first birth descends through the fire of lust, and therefore, by the
divine appointment, this second birth is introduced by water, which may
extinguish the nature of fire; [Compare Homily
XI. 26 on this view of baptism.—R.]
Chapter VIII.—Uses of Evils.
“But perhaps you will say, that in those
things indeed in which the necessity of nature demands the service of
arts and works, any one may have it in his power to maintain justice,
and to put what restraint he pleases either upon his desires or his
actions; but what shall we say of the sicknesses and infirmities which
befall men, and of some being harassed with demons, and fevers, and
cold fits, and some being attacked with madness, or losing their
reason, and all those things which overwhelm the race of man with
innumerable misfortunes? To this we say, that if any one consider
the reason of the whole mystery, he will pronounce these things to be
more just than those that we have already explained. For God has
given a nature to men, by which they may be taught concerning what is
good, and to resist evil; that is, they may learn arts, and to resist
pleasures, and to set the law of God before them in all things.
And for this end He has permitted certain contrary powers to wander up
and down in the world, and to strive against us, [On the doctrine of
demons compare book iv. 14–22; Homily IX.
8–18.—R.]
Chapter IX.—“Conceived in Sin.”
“From this, therefore, it sometimes happens, that
if any persons have acted incontinently, and have been willing not so
much to resist as to
Chapter X.—Tow Smeared with Pitch.
“But what, it is said, of the fact that some who in their childhood are free from any bodily defect, yet in process of time fall into those evils, so that some are even violently hurried on to death? Concerning these also the account is at hand, and is almost the same: for those powers which we have said to be contrary to the human race, are in some way invited into the heart of every one by many and diverse lusts, and find a way of entrance; and they have in them such influence and power as can only encourage and incite, but cannot compel or accomplish. If, therefore, any one consents to them, so as to do those things which he wickedly desires, his consent and deed shall find the reward of destruction and the worst kind of death. But if, thinking of the future judgment, he be checked by fear, and reclaim himself, so that he do not accomplish in action what he has conceived in his evil thought, he shall not only escape present destruction, but also future punishments. For every cause of sin seems to be like tow smeared over with pitch, which immediately breaks into flame as soon as it receives the heat of fire; and the kindling of this fire is understood to be the work of demons. If, therefore, any one be found smeared with sins and lusts as with pitch, the fire easily gets the mastery of him. But if the tow be not steeped in the pitch of sin, but in the water of purification and regeneration, the fire of the demons shall not be able to be kindled in it.
Chapter XI.—Fear.
“But some one will say, And what shall we do now, whom it has already happened to us to be smeared with sins as with pitch? I answer: Nothing; but hasten to be washed, that the fuel of the fire may be cleansed out of you by the invocation of the holy name, and that for the future you may bridle your lusts by fear of the judgment to come, and with all constancy beat back the hostile powers whenever they approach your senses. But you say, If any one fall into love, how shall he be able to contain himself, though he see before his eyes even that river of fire which they call Pyriphlegethon? This is the excuse of those who will not be converted to repentance. But now I would not have you talk of Pyriphlegethon. Place before you human punishments, and see what influence fear has. When any one is brought to punishment for the crime of love, and is bound to the stake to be burned, can he at that time conceive any desire of her whom he loved, or place her image before his eyes? By no means, you will say. You see, then, that present fear cuts off unrighteous desires. But if those who believe in God, and who confess the judgment to come, and the penalty of eternal fire,—if they do not refrain from sin, it is certain that they do not believe with full faith: for if faith is certain, fear also becomes certain; but if there be any detect in faith, fear also is weakened, and then the contrary powers find opportunity of entering. And when they have consented to their persuasions, they necessarily become subject also to their power, and by their instigation are driven to the precipices of sin.
Chapter XII.—Astrologers.
“Therefore the astrologers, [On the error of
astrology compare book x. 7–12. In Homily XIV. 5 and
elsewhere “genesis” and the science of astrology are
identified.]—R.
Chapter XIII.—Retribution Here or Hereafter.
“But some one will say, Many have committed even murder, and adultery, and other crimes, and have suffered no evil. This indeed rarely happens to men, but to those who know not the counsel of God it frequently seems to happen. But God, who knows all things, knows how and why he who sins does sin, and what cause leads each one to sin. This, however, is in general to be noticed, that if any are evil, not so much in their mind as in their doings, and are not borne to sin under the incitement of purpose, upon them punishment is inflicted more speedily, and more in the present life; for everywhere and always God renders to every one according to his deeds, as He judges to be expedient. But those who practise wickedness of purpose, so that they sometimes even rage against those from whom they have received benefits, and who take no thought for repentance—their punishment He defers to the future. For these men do not, like those of whom we spoke before, deserve to end the punishment of their crimes in the present life; but it is allowed them to occupy the present time as they will, because their correction is not such as to need temporal chastisements, but such as to demand the punishment of eternal fire in hell; and there their souls shall seek repentance, where they shall not be able to find it.
Chapter XIV.—Knowledge Deadens Lusts.
“But if, while in this life, they had placed before their eyes the punishments which they shall then suffer, they would certainly have bridled their lusts, and would in nowise have fallen into sin. For the understanding in the soul has much power for cutting off all its desires, especially when it has acquired the knowledge of heavenly things, by means of which, having received the light of truth, it will turn away from all darkness of evil actions. For as the sun obscures and conceals all the stars by the brightness of his shining, so also the mind, by the light of knowledge, renders all the lusts of the soul ineffective and inactive, sending out upon them the thought of the judgment to come as its rays, so that they can no longer appear in the soul.
Chapter XV.—Fear of Men and of God.
“But as a proof that the fear of God has much efficacy for the repressing of lusts, take the example of human fear. Who is there among men that does not covet his neighbour’s goods? And yet they are restrained, and act honestly, through fear of the punishment which is prescribed by the laws. Through fear, nations are subject to their kings, and armies obey with arms in their hands. Slaves, although they are stronger than their masters, yet through fear submit to their masters’ rule. Even wild beasts are tamed by fear; the strongest bulls submit their necks to the yoke, and huge elephants obey their masters, through fear. But why do we use human examples, when even divine are not wanting? Does not the earth itself remain under the fear of precept, which it testifies by its motion and quaking? The sea keeps its prescribed bounds; the angels maintain peace; the stars keep their order, and the rivers their channels: it is certain also that demons are put to flight by fear. And not to lengthen the discourse by too many particulars, see how the fear of God, restraining everything, keeps all things in proper harmony, and in their fixed order. How much more, then, may you be sure that the lusts of demons which arise in your hearts may be extinguished and wholly abolished by the admonition of the fear of God, when even the inciters of lust are themselves put to flight by the influence of fear? You know that these things are so; but if you have anything to answer, proceed.”
Chapter XVI.—Imperfect Conviction.
Then said the old man: “My son Clement has wisely framed his argument, so that he has left us nothing to say to these things; but all his discourse which he has delivered on the nature of men has this bearing, that along with the fact that freedom of will is in man, there is also some cause of evil without him, whereby men are indeed incited by various lusts, yet are not compelled to sin; and that for this reason, he said, because fear is much more powerful than they, and it resists and checks the violence of desires, so that, although natural emotions may arise, yet sin may not be committed, those demons being put to flight who incite and inflame these emotions. But these things do not convince me; for I am conscious of certain things from which I know well, that by the arrangement of the heavenly bodies men become murderers or adulterers, and perpetrate other evils; and in like manner honourable and modest women are compelled to act well.
Ch. 17 and
ch. 19–29 are taken in an altered form from the writing ascribed
to Bardesanes, De Fato. [These chapters have no parallel
in the Homilies, but the argument of the old man respecting
genesis implies the same position; comp. Homily XIV. 3–7,
11.—R.]
“In short, when Mars, holding the centre in
his house, regards Saturn quarterly, with Mercury towards the centre,
the full moon coming upon him, in the daily Genesis, he produces murderers, and those who are to fall
by the sword, Conjectural
reading, “to kill with the sword.” That is, violators
of the sacred mysteries, which was regarded as one of the most horrid
of crimes.
Chapter XVIII.—The Reply.
And when the old man had pursued this subject at great length, and had enumerated every kind of mathematical figure, and also the position of the heavenly bodies, wishing thereby to show that fear is not sufficient to restrain lusts, I answered again: “Truly, my father, you have argued most learnedly and skilfully; and reason herself invites me to say something in answer to your discourse, since indeed I am acquainted with the science of mathematics, and gladly hold a conference with so learned a man. Listen therefore, while I reply to what you have said that you may learn distinctly that Genesis is not at all from the stars, and that it is possible for those to resist the assault of demons who have recourse to God; and, as I said before, that not only by the fear of God can natural lusts be restrained, but even by the fear of men, as we shall now instruct you.
Chapter XIX.—Refutation of Astrology.
“There are, in every country or kingdom,
laws imposed by men, enduring either by writing or simply through
custom, which no one easily transgresses. In short, the first
Seres, who dwell at the beginning of the world, That is, the
farthest east, not, as some of the annotators suppose, from the
beginning of the world.
Chapter XX.—Brahmans.
“There are likewise amongst the Bactrians, in the Indian countries, immense multitudes of Brahmans, who also themselves, from the tradition of their ancestors, and peaceful customs and laws, neither commit murder nor adultery, nor worship idols, nor have the practice of eating animal food, are never drunk, never do anything maliciously, but always fear God. And these things indeed they do, though the rest of the Indians commit both murders and adulteries, and worship idols, and are drunken, and practise other wickednesses of this sort. Yea, in the western parts of India itself there is a certain country, where strangers, when they enter it, are taken and slaughtered and eaten; and neither have good stars prevented these men from such wickednesses and from accursed food, nor have malign stars compelled the Brahmans to do any evil. Again, there is a custom among the Persians to marry mothers, and sisters, and daughters. In all that district the Persians contract incestuous marriages.
Chapter XXI.—Districts of Heaven.
“And that those who study mathematics may not have
it in their power to use that subterfuge by which they say that there
are certain districts of heaven to which it is granted to have some
things peculiar to themselves, some of that nation of Persians have
gone to foreign countries, who are called Magusæi, of whom there
are some to this day in Media, others in Parthia, some also in Egypt,
and a considerable number in Galatia and Phrygia, all of whom maintain
the form of this incestuous tradition without variation, and hand it
down to their posterity to be observed, even although they have changed
their district of heaven; nor has Venus with the Moon in the confines
and houses of Saturn, with This is a
literal translation of text. If we read genesi for
genesim, we get: “nor has Venus, etc., compelled
them to keep up this custom in the midst of others through the force of
genesis.” Eusebius reads: “And assuredly
Venus, etc., is not found in the genesis of all of
them.”
Chapter XXII.—Customs of the Gelones.
“Amongst the Geli also there is a custom, that women cultivate the fields, build, and do every manly work; and they are also allowed to have intercourse with whom they please, and are not found fault with by their husbands, or called adulteresses: for they have promiscuous intercourse everywhere, and especially with strangers; they do not use ointments; they do not wear dyed garments, nor shoes. On the other hand, the men of the Gelones are adorned, combed, clothed in soft and various-coloured garments, decked with gold, and besmeared with ointments, and that not through lack of manliness, for they are most warlike, and most keen hunters. Yet the whole women of the Gelones had not at their birth the unfavourable Venus in Capricornus or Aquarius; nor had all their men Venus placed with Mars in Aries, by which configuration the Chaldean science asserts that men are born effeminate and dissolute.
Chapter XXIII.—Manners of the Susidæ.
“But, further, in Susæ the women use ointments, and indeed of the best sort, being decked with ornaments and precious stones; also they go abroad supported by the aid of their maidservants, with much greater ambition than the men. They do not, however, cultivate modesty, but have intercourse indifferently with whomsoever they please, with slaves and guests, such liberty being allowed them by their husbands; and not only are they not blamed for this, but they also rule over their husbands. And yet the Genesis of all the Susian women has not Venus, with Jupiter and Mars in the middle of the heaven in the houses of Jupiter. In the remoter parts of the East, if a boy be treated unnaturally, when it is discovered, he is killed by his brothers, or his parents, or any of his relations, and is left unburied. And again, among the Gauls, an old law allows boys to be thus treated publicly; and no disgrace is thought to attach to it. And is it possible, that all those who are so basely treated among the Gauls, have had Lucifer with Mercury in the houses of Saturn and the confines of Mars?
Chapter XXIV.—Different Customs of Different Countries.
“In the regions of Britain several men have one wife; in Parthia many women have one husband; and each part of the world adheres to its own manners and institutions. None of the Amazons have husbands, but, like animals, they go out from their own territories once a year about the vernal equinox, and live with the men of the neighbouring nation, observing a sort of solemnity the while, and when they have conceived by them they return; and if they bring forth a male child, they cast him away, and rear only females. Now, since the birth of all is at one season, it is absurd to suppose that in the case of males Mars is at the time in equal portions with Saturn, but never in the Genesis of females; and that they have not Mercury placed with Venus in his own houses, so as to produce either painters, or sculptors, or money-changers; or in the houses of Venus, so that perfumers, or singers, or poets might be produced. Among the Saracens, and Upper Libyans, and Moors, and the dwellers about the mouths of the ocean, and also in the remote districts of Germany, and among the Sarmatians and Scythians, and all the nations who dwell in the regions of the Pontic shore, and in the island Chrysea, there is never found a money-changer, nor a sculptor, nor a painter, nor an architect, nor a geometrician, nor a tragedian, nor a poet. Therefore the influence of Mercury and Venus must be wanting among them.
Chapter XXV.—Not Genesis, But Free-Will.
“The Medes alone in all the world, with the greatest care, throw men still breathing to be devoured by dogs; yet they have not Mars with the Moon placed in Cancer all through their daily Genesis. The Indians burn their dead, and the wives of the dead voluntarily offer themselves, and are burned with them. But all the Indian women who are burned alive have not the Sun under the earth in nightly Genesis, with Mars in the regions of Mars. Very many of the Germans end their lives by the halter; but all have not therefore the Moon with Hora begirt by Saturn and Mars. From all this it appears that the fear of the laws bears sway in every country, and the freedom of will which is implanted in man by the Spirit complies with the laws; and Genesis can neither compel the Seres to commit murder, nor the Brahmans to eat flesh, nor the Persians to shun incest, nor the Indians to refrain from burning, nor the Medes from being devoured by dogs, nor the Parthians from having many wives, nor the women of Mesopotamia from preserving their chastity, nor the Greeks from athletic exercises, nor the Gallic boys from being abused; nor can it compel the barbarious nations to be instructed in the studies of the Greeks; but, as we have said, each nation observes its own laws according to free-will, and annuls the decrees of Genesis by the strictness of laws.
“But some one skilled in the science of mathematics will say that Genesis is divided into seven parts, which they call climates, and that over each climate one of the seven heavenly bodies bears rule; and that those diverse laws to which we have referred are not given by men, but by those dominant stars according to their will, and that that which pleases the star is observed by men as a law. To this we shall answer, in the first place, that the world is not divided into seven parts; and in the second place, that if it were so, we find many different laws in one part and one country; and therefore there are neither seven laws according to the number of the heavenly bodies, nor twelve according to the number of the signs, nor thirty-six according to that of the divisions of ten degrees; but they are innumerable.
Chapter XXVII.—Doctrine of “Climates” Untenable.
“Moreover, we ought to remember the things
which have been mentioned, that in the one country of India there are
both persons who feed on human flesh, and persons who abstain even from
the flesh of sheep, and birds, and all living creatures; and that the
Magusæi marry their mothers and daughters not only in Persia, but
that in every nation where they dwell they keep up their incestuous
customs. The text
reads: “the incestuous customs of their evils, or of their
evil persons.” Hilgenfeld (Bardesanes, p. 113)
notices that it should be, “of their ancestors.”
Chapter XXVIII.—Jewish Customs.
“I shall add another thing which may satisfy
even the most incredulous. All the Jews who live under the law of
Moses circumcise their sons on the eighth day without fail, and shed
the blood of the tender infant. But no one of the Gentiles has
ever submitted to this on the eighth day; and, on the other hand, no
one of the Jews has ever omitted it. How then shall the account
of Genesis stand with this, since Jews live in
all parts of the world, mixed with Gentiles, and on the eighth day
suffer the cutting of a member? And no one of the Gentiles, but
only they themselves, as I have said, do this, induced to it not by the
compulsion of any star, nor by the perfusion Probably we
should read perfusionem instead of perfusione, and then
the translation would be: “no star compelling, or even
urging on them the shedding of blood.” So Whiston
translates.
Chapter XXIX.—The Gospel More Powerful Than “Genesis.”
“But I shall give a still stronger proof of the matters in hand. For, behold, scarcely seven years have yet passed since the advent of the righteous and true Prophet; and in the course of these, men of all nations coming to Judæa, and moved both by the signs and miracles which they saw, and by the grandeur of His doctrine, received His faith; and then going back to their own countries, they rejected the lawless rites of the Gentiles, and their incestuous marriages. In short, among the Parthians—as Thomas, who is preaching the Gospel amongst them, has written to us—not many now are addicted to polygamy; nor among the Medes do many throw their dead to dogs; nor are the Persians pleased with intercourse with their mothers, or incestuous marriages with their daughters; nor do the Susian women practise the adulteries that were allowed them; nor has Genesis been able to force those into crimes whom the teaching of religion restrained.
Chapter XXX.—“Genesis” Inconsistent with God’s Justice.
“Behold, from the very matter in which we
are now engaged [This conclusion
of the argument by a reference to the Prophet is much more dignified
than the personal boast of miraculous power which, in the
Homilies, is placed in the mouth of the Apostle just before the
recognition.—R.]
Chapter XXXI.—Value of Knowledge.
“And therefore, if we desire salvation, we ought above all to seek after knowledge, being sure that if our mind remain in ignorance, we shall endure not only the evils of genesis, but also whatever other evils from without the demons may please, unless fear of laws and of the judgment to come resist all our desires, and check the violence of sinning. For even human fear does much good, and also much evil, unknown to Genesis, as we have shown above. Therefore our mind is subject to errors in a threefold manner: from those things which come to us through evil custom; or from those lusts which the body naturally stirs up in us; or from those which hostile powers compel us to. But the mind has it in its own nature to oppose and fight against these, when the knowledge of truth shines upon it, by which knowledge is imparted fear of the judgment to come, which is a fit governor of the mind, and which can recall it from the precipices of lusts. That these things, therefore, are in our power, has been sufficiently stated.
Chapter XXXII.—Stubborn Facts.
“Now, old man, if you have any thing to say
in answer to these things, say on.” Then said the old
man: [To chaps.
32–37 a partial parallel is found in Homily XIV. 6–9.
The arrangement is quite different, and the details vary.—R.]
Chapter XXXIII.—An Approaching Recognition.
Then I answered: “How know you that she cohabited with her slave abroad, and died in his society?” Then the old man said: “I know it with perfect certainty; not indeed that she was married to the slave, as indeed I had not even discovered that she loved him. But after she was gone, my brother gave me the whole story, telling me that first she had loved himself; but he, being honourable as a brother, would not pollute his brother’s bed with the stain of incest. But she, being both afraid of me, and unable to bear the unhappy reproaches (and yet she should not be blamed for that to which her Genesis compelled her), pretended a dream, and said to me: ‘Some one stood by me in a vision, who ordered me to leave the city without delay with my two twins.’ When I heard this, being anxious for her safety and that of my sons, I immediately sent away her and the children, retaining with myself one who was younger. For this she said that he had permitted who had given her warning in her sleep.”
Chapter XXXIV.—The Other Side of the Story.
Then I Clement, understanding that he perchance
was my father, was drowned in tears, and my brothers also were ready to
rush forward and to disclose the matter; but Peter restrained them,
saying: “Be quiet, until I give you
permission.” Therefore Peter, answering, said to the old
man: “What was the name of your younger son?”
And he said: “Clement.” Then Peter:
“If I shall this day restore to you your most chaste wife and
your three sons, will you believe that a modest mind can overcome
unreasonable impulses, and that all things that have been spoken by us
are true, and that Genesis is
nothing?” Then said the old man: “As
Chapter XXXV.—Revelations.
When he had said this, he turned to the crowds,
and thus began: “This person whom you see, O men, in this
poor garb, is a citizen of the city Rome, descended of the stock of
Cæsar himself. His name is Faustinianus. He obtained
as his wife a woman of the highest rank, Matthidia by name. By
her he had three sons, two of whom were twins; and the one who was the
younger, whose name was Clement, is this man!” When he said
this, he pointed to me with his finger. “And his twin sons
are these men, Niceta and Aquila, the one of whom was formerly called
Faustinus and the other Faustus.” [Compare the account
of the recognition in Homily XIV. 9.—R.]
Chapter XXXVI.—New Revelations.
But Peter ordered us to rise from embracing our
father, lest we should kill him; and he himself, laying hold of his
hand, and lifting him up as from a deep sleep, and gradually reviving
him, began to set forth to him the whole transactions as they had
really happened: [This
recapitulation is peculiar to the Recognitions; in Homily XV. 4
the main facts are cited as a proof of divine
providence.—R.]
Chapter XXXVII.—Another Recognition.
But while Peter was detailing these things in the
hearing of the old man, in a narrative which was most pleasing to the
crowd, so that the hearers wept through wonder at the events, and
through compassion for sufferings incident to humanity, Lit. “through
pity of humanity.” [Comp. Homily XIV.
9. The recognition of the mother is represented as occurring
first; the variations are quite remarkable.—R.]
When Peter had said this, the crowds dispersed;
and when we also were intending to go to our lodging, the master of the
house said to us: [This chapter
is peculiar to the Recognitions; the detailed description of the
exorcism is a curious piece of literature.—R.]
————————————
Book X.
Chapter I.—Probation.
But in the morning, after
sunrise, I Clement, and Niceta and Aquila, along with Peter, came to
the apartment in which my father and mother were sleeping; and finding
them still asleep, we sat down before the door, when Peter addressed us
in such terms as these: [In book x.
the arrangement, to the close of chap. 51, differs from that of the
Homilies. Here Peter proposes a delay. In Homily XV.
an account is given of the attempt to convert the father immediately;
the Apostle arguing with him, and urging the importance of being of the
same mind with his family. Then in Homilies XVI.–XIX. a
second discussion with Simon is given, occurring in the presence of the
father of Clement. Here the argument is carried on by Clement
(chaps. 7–28), Niceta (chaps. 30–34, 41), Aquila (chaps.
35–38), and concluded by Peter himself (chaps.
42–51). Much of the mythological matter finds a parallel in
the discussion with Appion (Homily IV.–VI.), but there is no
direct agreement in the two works from this point to chap. 52.
Comp. Homily XX. 11.—R.]
Chapter II.—A Difficulty.
To this Niceta answered: “My lord Peter, I
say nothing against your right and good counsels; but I wish to say one
thing, that thereby I may learn something that I do not know.
What if my father should die within the year
Chapter III.—A Suggestion.
And when we had commended his right counsel, I Clement said: “In all things, the end for the most part looks back upon the beginning, and the issue of things is similar to their commencement. I hope, therefore, with respect to our father also, since God by your means has given a good beginning, that He will bestow also an ending suitable to the beginning, and worthy of Himself. However, I make this suggestion, that if, as you have said, we begin to speak, in presence of my father, as if for the purpose of discussing some subject, or learning something from one another, you, my lord Peter, ought not to occupy the place of one who has anything to learn; for if he see this, he will rather be offended. For he is convinced that you fully know all things, as indeed you do. How then will it be, if he see you pretending ignorance? This, as I have said, will rather hurt him, being ignorant of your design. But if we brothers, while we converse among ourselves, are in any doubt, let a fitting solution be given by you to our inquiry. For if he see even you hesitating and doubting, then truly he will think that no one has knowledge of the truth.”
Chapter IV.—Free Inquiry.
To this Peter answered: “Let us not concern ourselves about this; and if indeed it is fitting that he enter the gate of life, God will afford a fitting opportunity; and there shall be a beginning from God, and not from man. And therefore, as I have said, let him journey with us, and hear our discussions; but because I saw you in haste, therefore I said that opportunity must be sought; and when God shall give it, do you comply with my advice in what I shall say.” While we were thus talking, a boy came to tell us that our father was now awake; and when we were intending to go in to him, he himself came to us, and saluting us with a kiss, after we had sat down again, he said: “Is it permitted to one to ask a question, if he wishes it; or is silence enforced, after the manner of the Pythagoreans?” Then said Peter: “We do not compel those who come to us either to keep silence continually, or to ask questions; but we leave them free to do as they will knowing that he who is anxious about his salvation, if he feels pain in any part of his soul, does not suffer it to be silent. But he who neglects his salvation, no advantage is conferred upon him if he is compelled to ask, excepting this only, that he may seem to be earnest and diligent. Wherefore, if you wish to get any information, ask on.”
Chapter V.—Good and Evil.
Then the old man said: “There is a saying
very prevalent among the Greek philosophers, to the effect that there
is in reality neither good nor evil in the life of man; but that men
call things good or evil as they appear to them, prejudiced by the use
and custom of life. For not even murder is really an evil,
because it sets the soul free from the bonds of the flesh.
Further, they say that even just judges put to death those who commit
crimes; but if they knew homicide to be an evil, just men would not do
that. Neither do they say that adultery is an evil; for if the
husband does not know, or does not care, there is, they say, no evil in
it. But neither, say they is theft an evil; for it takes away
what one does not possess from another who has it. And, indeed,
it ought to be taken freely and openly; but in that it is done
secretly, that is rather a reproof of his inhumanity from whom it is
secretly taken. For all men ought to have the common Allusion is
made to Socrates and community of wives, as stated in the
Republic of Plato.
Chapter VI.—Peter’s Authority.
“But I should like that one of you, and not Peter, should answer what I have said; for it is not fitting to take words and instruction at his hand, with questions; but when he gives a deliverance on any subject, that should be held without answering again. And therefore let us keep him as an umpire; so that if at any time our discussion does not come to an issue, he may declare what seems good to him, and so give an undoubted end to doubtful matters. And now therefore I could believe, content with his sole opinion, if he expressed any opinion; and this is what I shall do at last. Yet I wish first to see if it is possible by discussion to find what is sought. My wish therefore is, that Clement should begin first, and should show if there is any good or evil in substance or in actions.”
Chapter VII.—Clement’s Argument.
To this I answered: “Since indeed you wish to learn from me if there is any good or evil in nature or in act, or whether it is not rather that men, prejudiced by custom, think some things to be good, and others to be evil, forasmuch as they have made a division among themselves of common things, which ought, as you say, to be as common as the air and the sunshine; I think that I ought not to bring before you any statements from any other quarter than from those studies in which you are well versed, and which you support, so that what I say you will receive without hesitation. You assign certain boundaries of all the elements and the heavenly bodies, and these, you say, meet in some without hurt, as in marriages; but in others they are hurtfully united, as in adulteries. And you say that some things are general to all, but other things do not belong to all, and are not general. But not to make a long discussion, I shall speak briefly of the matter. The earth which is dry is in need of the addition and admixture of water, that it may be able to produce fruits, without which man cannot live: this is therefore a legitimate conjunction. On the contrary if the cold of hoar-frost be mixed with the earth, or heat with the water, a conjunction of this sort produces corruption; and this, in such things, is adultery.”
Chapter VIII.—Admitted Evils.
Then my father answered: “But as the harmfulness of an inharmonious conjunction of elements or stars is immediately betrayed, so ought also adultery to be immediately shown that it is an evil.” Then I: “First tell me this, whether, as you yourself have confessed, evils are produced from incongruous and inharmonious mixture; and then after that we shall inquire into the other matter.” Then my father said: “The nature of things is as you say, my son.” Then I answered: “Since, then, you wish to learn of these things, see how many things there are which no one doubts to be evils. Do you think that a fever, a fire, sedition, the fall of a house, murder, holds, racks, pains, mournings, and such like, are evils?” Then said my father: “It is true, my son, that these things are evil, and very evil; or, at all events, whoever denies that they are evil, let him suffer them!”
Chapter IX.—Existence of Evil on Astrological Principles.
Then I answered: “Since, therefore, I
have to deal with one who is skilled in astrological science, [Comp. book
ix. 15, 17, etc. The question of astrology is much more prominent
in the Recognitions; but comp. Homily XIV. 5, and
elsewhere.—R.]
Chapter X.—How to Make Progress.
Then my father said: “Truly you have shown briefly and incomparably that there are evils in actions; but still I should wish to learn this, how God justly judges those who sin, as you say, if Genesis compels them to sin?” Then I answered: “I am afraid to speak anything to you, my father, because it becomes me to hold you in all honour, else I have an answer to give you, if it were becoming.” Then says my father: “Speak what occurs to you, my son; for it is not you, but the method of inquiry, that does the wrong, as a modest woman to an incontinent man, if she is indignant for her safety and her honour.” Then I answered: “If we do not hold by the principles that we have acknowledged and confessed, but if those things which have been defined are always loosened by forgetfulness, we shall seem to be weaving Penelope’s web, undoing what we have done. And therefore we ought either not to acquiesce too easily, before we have diligently examined the doctrine propounded; or if we have once acquiesced, and the proposition has been agreed to, then we ought to keep by what has been once determined, that we may go on with our inquiries respecting other matters.” And my father said: “You say well, my son; and I know why you say this: it is because in the discussion yesterday on natural causes, you showed that some malignant power, transferring itself into the order of the stars, excites the lusts of men, provoking them in various ways to sin, yet not compelling or producing sins.” To this I answered: “It is well that you remember it; and yet, though you do remember it, you have fallen into error.” Then said my father: “Pardon me, my son; for I have not yet much practice in these things: for indeed your discourses yesterday, by their truth, shut me up to agree with you; yet in my consciousness there are, as it were, some remains of fevers, which for a little hold me back from faith, as from health. For I am distracted, because I know that many things, yea, almost all things, have befallen me according to Genesis.”
Chapter XI.—Test of Astrology.
Then I answered: “I shall therefore
tell you, my father, what is the nature of mathematics, and do you act
according to what I tell you. Go to a mathematician, [The connection of
mathematics and astrology is indicated also in Homily XIV.
3.—R.]
Chapter XII.—Astrology Baffled by Free-Will.
“For, as usually happens when men see unfavourable
dreams, and can make nothing certain out of them, when any event
occurs, then they adapt what they saw in the dream to what has
occurred; so also is mathematics. For before anything happens,
nothing is declared with certainty; but after something has happened,
they gather the causes of the event. And thus often, when they
have been at fault, and the thing has fallen out otherwise, they take
the blame to themselves, saying that it was such and such a star which
opposed, and that they did not see it; not [This argument from
human freedom is the favourite one throughout.—R.]
Chapter XIII.—People Admitted.
“If you have anything that you wish to say to this, say on.” Then my father: “Nothing can be more true, my son, than what you have stated.” And while we were thus speaking among ourselves, some one informed us that a great multitude of people were standing outside, having assembled for the purpose of hearing. Then Peter ordered them to be admitted, for the place was large and convenient. And when they had come in, Peter said to us: “If any one of you wishes, let him address the people, and discourse concerning idolatry.” To whom I Clement answered: “Your great benignity and gentleness and patience towards all encourages us, so that we dare speak in your presence, and ask what we please; and therefore, as I said, the gentleness of your disposition invites and encourages all to undertake the precepts of saving doctrine. This I never saw before in any one else, but in you only, with whom there is neither envy nor indignation. Or what do you think?
Chapter XIV.—No Man Has Universal Knowledge.
Then Peter said: “These things come not only from envy or indignation; but sometimes there is a bashfulness in some persons, lest haply they may not be able to answer fully the questions that may be proposed, and so they avoid the discovery of their want of skill. But no one ought to be ashamed of this, because there is no man who ought to profess that he knows all things; for there is only One who knows all things, even He who also made all things. For if our Master declared that He knew not the day and the hour whose signs even He foretold, and referred the whole to the Father, how shall we account it disgraceful to confess that we are ignorant of some things, since in this we have the example of our Master? But this only we profess, that we know those things which we have learned from the true Prophet; and that those things have been delivered to us by the true Prophet, which He judged to be sufficient for human knowledge.”
Chapter XV.—Clement’s Disclosure.
Then I Clement went on to speak thus: “At Tripolis, when you were disputing against the Gentiles, my lord Peter, I greatly wondered at you, that although you were instructed by your father according to the fashion of the Hebrews and in observances of your own law, and were never polluted by the studies of Greek learning, you argued so magnificently and so incomparably; and that you even touched upon some things concerning the histories of the gods, which are usually declaimed in the theatres. But as I perceived that their fables and blasphemies are not so well known to you, I shall discourse upon these in your hearing, repeating them from the very beginning, if it please you.” Then says Peter: “Say on; you do well to assist my preaching.” Then said I: “I shall speak, therefore, because you order me, not by way of teaching you, but of making public what foolish opinions the Gentiles entertain of the gods.”
Chapter XVI.—“Would that All God’s People Were Prophets.”
But when I was about to speak, Niceta, biting his lip,
beckoned to me to be silent. And when Peter saw him, he
said: “Why would you repress his liberal disposition and
noble nature, that you would have him be silent for my honour, which is
nothing? Or do you not know, that if all nations, after they have
heard from me the preaching of the truth, and have believed, would
betake themselves to teaching, they would gain the greater glory for
me, if indeed you think me desirous of glory? For what so
glorious as to prepare disciples for Christ, not who shall be silent,
and shall be saved alone, but who shall speak what they have learned,
and shall do good to others? I wish indeed that both you, Niceta,
and you, beloved Aquila, would aid me in preaching the word of God, and
the rather because those things in which the Gentiles err are well
known to you; and not you only, but all who hear me, I wish, as I have
said, so to hear and to learn, that they may be able also to
teach: for the world needs many helpers, by whom men may be
recalled
Chapter XVII.—Gentile Cosmogony.
And I immediately rejoined: “Seeing
that when you were disputing at Tripolis, as I said, you discoursed
much concerning the gods of the Gentiles profitably and convincingly, I
desire to set forth in your presence the ridiculous legends concerning
their origin, both that you may not be unacquainted with the falsehood
of this vain superstition, and that the hearers who are present may
know the disgraceful character of their error. The wise men,
then, who are among the Gentiles, say that first of all things was
chaos; [With this
cosmogony (chaps. 17–19, 30–34) compare the discourse of
Appion, Homily 3–10.—R.] [Comp. chap. 31
and Homily VI. 2.—R.]
Chapter XVIII.—Family of Saturn.
“Of all these, the first-born of the heaven took to wife the first-born of earth; the second the second, and in like manner all the rest. The first male, therefore, who had married the first female, was on her account drawn downwards; but the second female rose upwards, by reason of him to whom she was married; and so each doing in their order, remained in those places which fell to their share by the nuptial lot. From their intercourse they assert that innumerable others sprang. But of these six males, the one who is called Saturn received in marriage Rhea, and having been warned by a certain oracle that he who should be born of her should be more powerful than himself, and should drive him from his kingdom, he determined to devour all the sons that should be born to him. First, then, there is born to him a son called Aides, who amongst us is called Orcus; and him, for the reason we have just stated, he took and devoured. After him he begot a second son, called Neptune; and him he devoured in like manner. Last of all, he begot him whom they call Jupiter; but him his mother Rhea pitying, by stratagem withdrew from his father when he was about to devour him. And first, indeed, that the crying of the child might not be noticed, she made certain Corybantes strike cymbals and drums, that by the deafening sound the crying of the infant might not be heard.
Chapter XIX.—Their Destinies.
“But when he understood from the lessening of her belly that her child was born, he demanded it, that he might devour it; then Rhea presented him with a large stone, and told him that that was what she had brought forth. And he took it, and swallowed it; and the stone, when it was devoured, pushed and drove forth those sons whom he had formerly swallowed. Therefore Orcus, coming forth first, descended, and occupies the lower, that is, the infernal regions. The second, being above him—he whom they call Neptune—is thrust forth upon the waters. The third, who survived by the artifice of his mother Rhea, she put upon a she-goat and sent into heaven.
Chapter XX.—Doings of Jupiter.
“But enough of the old wife’s fables
and genealogy of the Gentiles; for it were endless if I should set
forth all the generations of those whom they call gods, and their
wicked doings. But by way of example, omitting the rest, I shall
detail the wicked deeds of him only whom they hold to be the greatest
and the chief, and whom they call Jupiter. [Comp. Homily V.
12–15 for a parallel to chaps. 20–23.—R.] Dionysius appears
here and subsequently in the text for Dionysus the Greek god
corresponding to the Latin Bacchus. Some of the other names are
more or less corrupt forms.
Chapter XXI.—A Black Catalogue.
“Thus much of his incests; I shall now speak of his adulteries. He defiled Europa, the wife of Oceanus, of whom was born Dodonæus; Helen, the wife of Pandion, of whom Musæus; Eurynome, the wife of Asopus, of whom Ogygias; Hermione, the wife of Oceanus, of whom the Graces, Thalia, Euphrosyne, Aglaia; Themis, his own sister, of whom the Hours, Eurynomia, Dice, Irene; Themisto, the daughter of Inachus, of whom Arcas; Idæa, the daughter of Minos, of whom Asterion; Phœnissa, the daughter of Alphion, of whom Endymion; Io, the daughter of Inachus, of whom Epaphus; Hippodamia and Isione, daughters of Danaus, of whom Hippodamia was the wife of Olenus, and Isione of Orchomenus or Chryses; Carme, the daughter of Phœnix, of whom was born Britomartis, who was an attendant of Diana; Callisto, the daughter of Lycaon, of whom Orcas; Lybee, the daughter of Munantius, of whom Belus; Latona, of whom Apollo and Diana; Leandia, the daughter of Eurymedon, of whom Coron; Lysithea, the daughter of Evenus, of whom Helenus; Hippodamia, the daughter of Bellerophon, of whom Sarpedon; Megaclite, the daughter of Macarius, of whom Thebe and Locrus; Niobe, the daughter of Phoroneus, of whom Argus and Pelasgus; Olympias, the daughter of Neoptolemus, of whom Alexander; Pyrrha, the daughter of Prometheus, of whom Helmetheus; Protogenia and Pandora, daughters of Deucalion, of whom he begot Æthelius, and Dorus, and Melera, and Pandorus; Thaicrucia, the daughter of Proteus, of whom was born Nympheus; Salamis, the daughter of Asopus, of whom Saracon; Taygete, Electra, Maia, Plutide, daughters of Atlas, of whom respectively he begot Lacedæmon, Dardanus, Mercury, and Tantalus; Phthia, the daughter of Phoroneus, of whom he begot Achæus; Chonia, the daughter of Aramnus, of whom he begot Lacon; Chalcea, a nymph, of whom was born Olympus; Charidia, a nymph, of whom Alcanus; Chloris, who was the wife of Ampycus, of whom Mopsus was born; Cotonia, the daughter of Lesbus, of whom Polymedes; Hippodamia, the daughter of Anicetus; Chrysogenia, the daughter of Peneus, of whom was born Thissæus.
Chapter XXII.—Vile Transformation of Jupiter.
“There are also innumerable adulteries of his, of which no offspring was the result, which it were tedious to enumerate. But amongst those whom we have mentioned, he violated some being transformed, like a magician. In short, he seduced Antiope, the daughter of Nycteus, when turned into a satyr, and of her were born Amphion and Zethus; Alcmene, when changed into her husband Amphitryon, and of her was born Hercules; Ægina, the daughter of Asopus, when changed into an eagle, of whom Æacus was born. So also he defiled Ganymede, the son of Dardanus, being changed into an eagle; Manthea, the daughter of Phocus, when changed into a bear, of whom was born Arctos; Danæ, the daughter of Acrisius, being changed into gold, of whom Perseus; Europa, the daughter of Phœnix, changed into a bull, of whom were born Minos, Rhadamanthus, and Sarpedon; Eurymedusa, the daughter of Achelaus, being changed into an ant, of whom Myrmidon; Thalia, the nymph, being changed into a vulture, of whom were born the Palisci, in Sicily; Imandra, the daughter of Geneanus, at Rhodes, being changed into a shower; Cassiopeia, being changed into her husband Phœnix, and of her was born Anchinos; Leda, the daughter of Thestius, being changed into a swan, of whom was born Helen; and again the same, being changed into a star, and of her were born Castor and Pollux; Lamia, being changed into a lapwing; Mnemosyne, being changed into a shepherd, of whom were born the nine Muses; Nemesis, being changed into a goose; the Cadmian Semele, being changed into fire, and of her was born Dionysius. By his own daughter Ceres he begot Persephone, whom also herself he defiled, being changed into a dragon.
Chapter XXIII.—Why a God?
“He also committed adultery with Europa, the wife
of his own uncle Oceanus, and with her
Chapter XXIV.—Folly of Polytheism.
“But also the sepulchres of his sons, who
are regarded amongst these the Gentiles as gods, are openly
pointed out, one in one place, and another in another: that of
Mercury at Hermopolis; that of the Cyprian Venus at Cyprus; that of
Mars in Thrace; that of Bacchus at Thebes, where he is said to have
been torn in pieces; that of Hercules at Tyre, where he was burnt with
fire; that of Æsculapius in Epidaurus. And all these are
spoken of, not only as men who have died, but as wicked men who have
been punished for their crimes; and yet they are adored as gods by
foolish men. [Comp. Homily V.
23, where these details appear in a letter written by Clement as if
from a woman; also Homily VI. 21.—R.]
Chapter XXV.—Dead Men Deified.
“But if they choose to argue, and affirm
that these are rather the places of their birth than of their burial or
death, the former and ancient doings shall be convicted from those at
hand and still recent, since we have shown that they worship those whom
they themselves confess to have been men, and to have died, or rather
to have been punished; as the Syrians worship Adonis, and the Egyptians
Osiris; the Trojans, Hector; Achilles is worshipped at Leuconesus,
Patroclus at Pontus, Alexander the Macedonian at Rhodes; and many
others are worshipped, one in one place and another in another, whom
they do not doubt to have been dead men. Whence it follows that
their predecessors also, falling into a like error, conferred divine
honour upon dead men, who perhaps had had some power or some skill, and
especially if they had stupefied stolid men by magical
phantasies. [Comp. Homily VI.
22.—R.]
Chapter XXVI.—Metamorphoses.
“Hence there has now been added, that the poets also adorn the falsehoods of error by elegance of words, and by sweetness of speech persuade that mortals have been made immortal; yea more, they say that men are changed into stars, and trees, and animals, and flowers, and birds, and fountains, and rivers. And but that it might seem to be a waste of words, I could even enumerate almost all the stars, and trees, and fountains, and rivers, which they assert to have been made of men; yet, by way of example, I shall mention at least one of each class. They say that Andromeda, the daughter of Cepheus, was turned into a star; Daphne, the daughter of the river Lado, into a tree; Hyacinthus, beloved of Apollo, into a flower; Callisto into the constellation which they call Arctos; Progne and Philomela, with Tereus, into birds; that Thysbe in Cilicia was dissolved into a fountain; and Pyramus, at the same place, into a river. And they assert that almost all the stars, trees, fountains, and rivers, flowers, animals, and birds, were at one time human beings.”
Chapter XXVII.—Inconsistency of Polytheists.
But Peter, when he heard this, said:
“According to them, then, before men were changed into stars, and
the other things which you mention, the heaven was without stars, and
the earth without trees and animals; and there were neither fountains,
nor rivers, nor birds. And without these, how did those men
themselves live, who afterwards were changed into them, since it is
evident that, without these things, men could not live upon the
earth?” Then I answered: “But they are not even
able to observe the worship of their own gods consistently; for every
one of those whom they worship has something dedicated to himself, from
which his worshippers ought to abstain: as they say the olive is
dedicated to Minerva, the she-goat to Jupiter, seeds to Ceres, wine to
Bacchus, water to Osiris, the ram to Hammon, the stag to Diana, the
fish and the dove to the demon of the Syrians, fire to Vulcan; and to
each one, as I have said, is there something specially consecrated,
from which the worshippers are bound to abstain, for the honour
Chapter XXVIII.—Buttresses of Gentilism.
“But let us return to our purpose. What reason is there, yea, rather, what madness possesses the minds of men, that they worship and adore as a god, a man whom they not only know to be impious, wicked, profane—I mean Jupiter—incestuous, a parricide, an adulterer, but even proclaim him publicly as such in their songs in the theatres? Or if by means of these deeds he has deserved to be a god, then also, when they hear of any murderers, adulterers, parricides, incestuous persons, they ought to worship them also as gods. But I cannot understand why they venerate in him what they execrate in others.” Then Peter answered: “Since you say that you cannot understand it, learn of me why they venerate wickedness in him. In the first place, it is that, when they themselves do like deeds, they may know that they shall be acceptable to him, inasmuch as they have but imitated him in his wickedness. In the second place, because the ancients have left these things skilfully composed in their writings, and elegantly engrafted in their verses. And now, by the aid of youthful education, since the knowledge of these things adheres to their tender and simple minds, it cannot without difficulty be torn from them and cast away.”
Chapter XXIX.—Allegories.
When Peter had said this, Niceta answered: “Do not suppose, my lord Peter, but that the learned men of the Gentiles have certain plausible arguments, by which they support those things which seem to be blameworthy and disgraceful. And this I state, not as wishing to confirm their error (for far be it from me that such a thing should ever come into my thought); but yet I know that there are amongst the more intelligent of them certain defences, by which they are accustomed to support and colour over those things which seem to be absurd. And if it please you that I should state some of them—for I am to some extent acquainted with them—I shall do as you order me.” And when Peter had given him leave, Niceta proceeded as follows.
Chapter XXX.—Cosmogony of Orpheus.
“All the literature among the Greeks which
is written on the subject of the origin of antiquity, is based upon
many authorities, but especially two, Orpheus and Hesiod. [Comp. chaps.
17–19 and Homily VI. 3–10, 12–19.—R.]
Chapter XXXI.—Hesiod’s Cosmogony.
“But to this Hesiod adds, that after chaos
the heaven and the earth were made immediately, from which he says that
those eleven were produced (and sometimes also he speaks of them as
twelve) of whom he makes six males and five females. And these
are the names that he gives to the males: Oceanus, Cœus,
Crius, Hyperion, Iapetus, Chronos, who is also called Saturn.
Also the names of the females are: Theia, Rhea, Themis,
Mnemosyne, Tethys. [Comp. chap. 17 and
Homily VI. 2.—R.] [Comp. Homily VI. 5,
12.—R.]
Chapter XXXII.—Allegorical Interpretation.
“She therefore (Rhea, or nature), it is said,
produced, as it were, a certain bubble which had been collecting for a
long time; and it being [Comp. Homily VI.
6.—R.]
Chapter XXXIII.—Allegory of Jupiter, Etc.
“Now this Jupiter the Greeks would have to
be called from his living, or giving life, but our people from his
giving succour. [Comp. Homily VI.
7.—R.] [With chaps. 33,
34, compare Homily VI. 8–10.—R.]
Chapter XXXIV.—Other Allegories.
“And of Venus they give forth an allegory to this effect. When, say they, the sea was put under the air, and when the brightness of the heavens shone more pleasantly, being reflected from the waters, the loveliness of things, which appeared fairer from the waters, was called Venus; and she, it, being united with the air as with her, its, own brother, so as to produce beauty, which might be the object of desire, is said to have given birth to Cupid. In this way, therefore, as we have said, they teach that Chronos, who is Saturn, is allegorically time; Rhea is matter; Aides—that is, Orcus—is the depth of the infernal regions; Neptune is water; Jupiter is air—that is, the element of heat; Venus is the loveliness of things; Cupid is desire, which is in all things, and by which posterity is propagated, or even the reason of things, which gives delight when wisely looked into. Hera—that is, Juno—is said to be that middle air which descends from heaven to earth. To Diana, whom they call Proserpine, they hand over the air below. They say that Apollo is the Sun himself, which goes round the heaven; that Mercury is speech, by which a reason is rendered for everything; that Mars is unrestrained fire, which consumes all things. But not to delay you by enumerating everything, those who have the more abstruse intelligence concerning such things think that they give fair and just reasons, by applying this sort of allegory to every one of their objects of worship.”
Chapter XXXV.—Uselessness of These Allegories.
When Niceta had thus spoken, Aquila
answered: [With this
treatment of the allegories compare Homily VI. 17, 18.—R.]
Chapter XXXVI.—The Allegories an Afterthought.
“Whence it is the more evident that prudent men, when they saw that the common superstition was so disgraceful, so base, and yet they had not learned any way of correcting it, or any knowledge, endeavoured with what arguments and interpretations they could to veil unseemly things under seemly speech, and not, as they say, to conceal seemly reasons under unseemly fables. For if this were the case, surely their statues and their pictures would never be made with representations of their vices and crimes. The swan, which committed adultery with Leda, would not be represented, nor the bull which committed adultery with Europa; nor would they turn into a thousand monstrous shapes, him whom they think better than all. And assuredly, if the great and wise men who are amongst them knew that all this is fiction and not truth, would not they charge with impiety and sacrilege those who should exhibit a picture or carve an image of this sort, to the injury of the gods? In short, let them present a king of their own time in the form of an ox, or a goose, or an ant, or a vulture, and let them write the name of their king upon it, and set up such a statue or figure in a public place, and they will soon be made to feel the wrong of their deed, and the greatness of its punishment.
Chapter XXXVII.—Like Gods, Like Worshippers.
“But since those things rather are true which the public baseness testifies, and concealments have been sought and fabricated by prudent men to excuse them by seemly speeches, therefore are they not only not prohibited, but even in the very mysteries figures are produced of Saturn devouring his sons, and of the boy hidden by the cymbals and drums of the Corybantes; and with respect to the mutilation of Saturn, what better proof of its truth could there be, than that even his worshippers are mutilated, by a like miserable fate, in honour of their god? Since then these things are manifestly seen, who shall be found of so little sense, yea, of such stolidity, that he does not perceive that those things are true concerning the unfortunate gods, which their more unfortunate worshippers attest by the wounding and mutilation of their bodies?
Chapter XXXVIII.—Writings of the Poets.
“But if, as they say, these things, so creditably and piously done, are dispensed by so discreditable and impious a ritual, assuredly he is sacrilegious, whoever either gave forth these things at first, or persists in fulfilling them, now that they have unhappily been given forth. And what shall we say of the books of the poets? Ought not they, if they have debased the honourable and pious deeds of the gods with base fables, to be forthwith cast away and thrown into the fire, that they may not persuade the still tender age of boys that Jupiter himself, the chief of the gods, was a parricide towards his parents, incestuous towards his sisters and his daughters, and even impure towards boys; that Venus and Mars were adulterers, and all those things which have been spoken of above? What do you think of this matter, my lord Peter?”
Chapter XXXIX.—All for the Best.
Then he answered: “Be sure, beloved Aquila, that all things are done by the good providence of God, that the cause which was to be contrary to the truth should not only be infirm and weak, but also base. For if the assertion of error had been stronger and more truth-like, any one who had been deceived by it would not easily return to the path of truth. If even now, when so many wicked and disgraceful things are related concerning the gods of the Gentiles, scarce any one forsakes the base error, how much more if there had been in it anything seemly and truth-like? For the mind is with difficulty transferred from those things with which it has been imbued in early youth; and on this account, as I said, it has been effected by divine providence, that the substance of error should be both weak and base. But all other things also divine providence dispenses fitly and advantageously, although the method of the divine dispensation, as good, and the best possible, is not clear to us who are ignorant of the causes of things.”
Chapter XL.—Further Information Sought.
When Peter had thus said, I Clement asked Niceta
that he would explain to us, for the sake of instruction, some things
concerning the allegories of the Gentiles, which he had carefully
studied; “for,” said I, “it is useful that when we
dispute with the Gentiles, we should not be unacquainted with these
things.” Then said Niceta: “If my lord Peter
permits me, I can do as you ask me.” Then said Peter:
“To-day I have given you leave to speak in opposition to the
Gentiles, as you know.” And Niceta said: “Tell
me then, Clement, what you would have me speak about.” And
I said to him: “Inform us how the Gentiles represent
matters concerning the supper of the gods, which they had at the
marriage of Peleus and Thetis. [Comp. Homily VI.
2, 14, 15, on the supper of the gods.—R.]
Chapter XLI.—Explanation of Mythology.
Then Niceta: “The affair of the supper of the gods stands in this wise. They say that the banquet is the world, that the order of the gods sitting at table is the position of the heavenly bodies. Those whom Hesiod calls the first children of heaven and earth, of whom six were males and six females, they refer to the number of the twelve signs, which go round all the world. They say that the dishes of the banquet are the reasons and causes of things, sweet and desirable, which in the shape of inferences from the positions of the signs and the courses of the stars, explain how the world is ruled and governed. Yet they say these things exist after the free manner of a banquet, inasmuch as the mind of every one has the option whether he shall taste aught of this sort of knowledge, or whether he shall refrain; and as in a banquet no one is compelled, but every one is at liberty to eat, so also the manner of philosophizing depends upon the choice of the will. They say that discord is the lust of the flesh, which rises up against the purpose of the mind, and hinders the desire of philosophizing; and therefore they say that the time was that in which the marriage was celebrated. Thus they make Peleus and the nymph Thetis to be the dry and the moist element, by the admixture of which the substance of bodies is composed. They hold that Mercury is speech, by which instruction is conveyed to the mind; that Juno is chastity, Minerva courage, Venus lust, Paris the understanding. If therefore, say they, it happens that there is in a man a barbarous and uncultivated understanding, and ignorant of right judgment, he will despise chastity and courage, and will give the prize, which is the apple, to lust; and thereby, ruin and destruction will come not only upon himself, but also upon his countrymen and the whole race. These things, therefore, it is in their power to compose from whatever matter they please; yet they can be adapted to every man; because if any one has a pastoral and rustic and uncultivated understanding, and does not wish to be instructed, when the heat of his body shall make suggestions concerning the pleasure of lust, straightway he despises the virtues of studies and the blessings of knowledge, and turns his mind to bodily pleasures. And hence it is that implacable wars arise, cities are destroyed, countries fall, even as Paris, by the abduction of Helen, armed the Greeks and the barbarians to their mutual destruction.”
Chapter XLII.—Interpretation of Scripture.
Then Peter, commending his statement,
said: [This
discourse of the Apostle (chaps. 42–51) has no exact parallel in
the Homilies. It is a fitting conclusion to the
discussion.—R.]
Chapter XLIII.—A Word of Exhortation.
And when he had said this, he looked to our father, and
said: “You therefore, old man, if indeed you care for your
soul’s safety, that when you desire to be separated from the
body, it may, in consequence of this short conversion, find eternal
rest, ask about whatever you please, and seek counsel, that you may be
able to cast off any doubt that remains in you. For even to young
men the time of life is uncertain; but to old men it is not even
uncertain, for there is no doubt that there is but little time
remaining to them. And therefore both young and old ought to be
very earnest about their conversion and repentance, and to be taken up
with the adornment of their souls for the future with the worthiest
ornaments, such as the doctrines of truth, the grace of chastity, the
splendour of righteousness, the fairness of piety, and all other things
with which it becomes a reasonable mind to be adorned. Then,
besides, they should break off from unseemly and unbelieving
companions, and keep company with the faithful, and frequent those
assemblies in which subjects are handled relating to chastity,
righteousness and piety; to pray to God always heartily, and to ask of
Him those things which ought to be asked of God; to give thanks to Him;
to repent truly of their past
Chapter XLIV.—Earnestness.
“But if he who comes to repentance is of more advanced age, he ought the more to give thanks to God, because, having received the knowledge of the truth, after all the violence of carnal lust has been broken, there awaits him no fight of contest, by which to repress the pleasures of the body rising against the mind. It remains, therefore, that he be exercised in the learning of the truth, and in works of mercy, that he may bring forth fruits worthy of repentance; and that he do not suppose that the proof of conversion is shown by length of time, but by strength of devotion and of purpose. For minds are manifest to God; and He does not take account of times, but of hearts. For He approves if any one, on hearing the preaching of the truth, does not delay, nor spend time in negligence, but immediately, and if I may say so, in the same moment, abhorring the past, begins to desire things to come, and burns with love of the heavenly kingdom.
Chapter XLV.—All Ought to Repent.
“Wherefore, let no one of you longer
dissemble nor look backwards, but willingly approach to the Gospel of
the kingdom of God. Let not the poor man say, When I shall become
rich, then I shall be converted. God does not ask money of you,
but a merciful heart and a pious mind. Nor let the rich man delay
his conversion by reason of worldly care, while he thinks how he may
dispose the abundance of his fruits; nor say within himself,
‘What shall I do? where shall I bestow my fruits?’
Nor say to his soul, ‘Thou hast much goods laid up for many
years; feast and rejoice.’ For it shall be said to him,
‘Thou fool, this night thy soul shall be taken from thee, and
whose shall those things be which thou hast provided?’
Chapter XLVI.—The Sure Word of Prophecy.
“Let no one therefore put off. Let no one delay. For what occasion is there for delaying to do well? Or are you afraid, lest, when you have done well, you do not find the reward as you supposed? And what loss will you sustain if you do well without reward? Would not conscience alone be sufficient in this? But if you find as you anticipate, shall you not receive great things for small, and eternal for temporal? But I say this for the sake of the unbelieving. For the things which we preach are as we preach them; because they cannot be otherwise, since they have been promised by the prophetic word.
Chapter XLVII.—“A Faithful Saying, and Worthy of All Acceptation.”
“But if any one desires to learn exactly the truth of our preaching, let him come to hear, and let him ascertain what the true Prophet is; and then at length all doubtfulness will cease to him, unless with obstinate mind he resist those things which he finds to be true. For there are some whose only object it is to gain the victory in any way whatever, and who seek praise for this rather than their salvation. These ought not to have a single word addressed to them, lest both the noble word suffer injury, and condemn to eternal death him who is guilty of the wrong done to it. For what is there in respect of which any one ought to oppose our preaching? or in respect of which the word of our preaching is found to be contrary to the belief of what is true and honourable? It says that the God the Father, the Creator of all, is to be honoured, as also His Son, who alone knows Him and His will, and who alone is to be believed concerning all things which He has enjoined. For He alone is the law and the Lawgiver, and the righteous Judge, whose law decrees that God, the Lord of all, is to be honoured by a sober, chaste, just, and merciful life, and that all hope is to be placed in Him alone.
Chapter XLVIII.—Errors of the Philosophers.
“But some one will say that precepts of this
sort are given by the philosophers also. [Compare the
argument of Clement, as a heathen inquirer, against the philosophers,
in Homily VI. 20.—R.]
Chapter XLIX.—God’s Long-Suffering.
“But you say, Neither ought God to do
evil. You say truly; nor does He. But those who have been
created by Him, while they do not believe that they are to be judged,
indulging their pleasures, have fallen away from piety and
righteousness. But you will say, If it is right to punish the
wicked, they ought to be punished immediately when they do
wickedly. You indeed do well to make haste; but He who is
eternal, and from whom nothing is secret, inasmuch as He is without
end, in the same proportion is His patience extended, and He regards
not the swiftness of vengeance, but the causes of salvation. For
He is not so much pleased with the death as with the conversion of a
sinner.
Chapter L.—Philosophers Not Benefactors of Men.
“For what have the philosophers contributed to the life of man, by saying that God is not angry with men? Only to teach them to have no fear of any punishment or judgment, and thereby to take away all restraint from sinners. Or what have they benefited the human race, who have said that there is no God, but that all things happen by chance and accident? What but that men, hearing this, and thinking that there is no judge, no guardian of things, are driven headlong, without fear of any one, to every deed which either rage, or avarice, or lust may dictate. For they truly have much benefited the life of man who have said that nothing can be done apart from Genesis; that is, that every one, ascribing the cause of his sin to Genesis, might in the midst of his crimes declare himself innocent, while he does not wash out his guilt by repentance, but doubles it by laying the blame upon fate. And what shall I say of those philosophers who have maintained that the gods are to be worshipped, and such gods as were described to you a little while ago? What else was this but to decree that vices, crimes, and base deeds should be worshipped? I am ashamed of you, and I pity you, if you have not yet discovered that these things were unworthy of belief, and impious, and execrable, or if, having discovered and ascertained them to be evil, ye have nevertheless worshipped them as if they were good, yea, even the best.
Chapter LI.—Christ the True Prophet.
“Then, besides, of what sort is that which
some of the philosophers have presumed to speak even concerning God,
though they are mortal, and can only speak by opinion concerning
invisible things, or concerning the origin of the world, since they
were not present when it was made, or concerning the end of it, or
concerning the treatment and judgment of souls in the infernal regions,
forgetting that it belongs indeed to a reasonable man to know things
present and visible, but that it is the part of prophetic prescience
alone to know things past, and things future, and things
invisible? These things, therefore, are not to be gathered from
conjectures and opinions, in which men are greatly deceived, but from
faith in prophetic truth, as this doctrine of ours is. For we
speak nothing of ourselves, nor announce things gathered by human
judgment; for this were to deceive our hearers. But we preach the
things which have been committed and revealed to us by the true
Prophet. And concerning His prophetic prescience and power, if
any one, as I have said, wishes to receive clear proofs, let him come
instantly and be alert to hear, and we shall give evident proofs by
which he shall seem not only to hear the power of prophetic prescience
with his ears, but even to see it with his eyes and handle it with his
hand; and when he has entertained a sure faith concerning Him, he will
without any labour take upon him the yoke of righteousness and
piety;
Chapter LII.—Appion and Anubion.
And when he had said this, and more to the same purpose,
and had cured some who were present who were infirm and possessed of
de The name is
generally written Apion. The meaning of Pleistonices is doubtful,
some supposing that it indicates his birthplace, some his father; but
generally it is taken as an epithet, and it will then refer to his
frequent victories in literary contests. [See Homily IV. 3, and
the discussions with Appion which follow in that homily and in V.,
VI.—R.] [From this
point the resemblance to the close of Homily XX. (chaps. 11–22)
is quite marked. But in the Recognitions the conclusion is
more detailed and complete; see chap. 65. This is in accordance
with the general design of this narrative, which gives greater
prominence to the family of Clement.—R.]
Chapter LIII.—A Transformation.
But we, sitting with Peter the whole night, asking questions, and learning of him on many subjects, remained awake through very delight in his teaching and the sweetness of his words; and when it was daybreak, Peter, looking at me and my brothers, said: “I wonder what has befallen your father.” And while he was speaking my father came in, and found Peter speaking to us about him. And when he had saluted he began to apologize, and to explain the reason why he had remained abroad. But we, looking at him, were horrified; for we saw on him the face of Simon, yet we heard the voice of our father. And when we shrank from him, and cursed him, my father was astonished at our treating him so harshly and barbarously. Yet Peter was the only one who saw his natural countenance; and he said to us: “Why do you curse your father?” And we, along with our mother, answered him: “He appears to us to be Simon, though he has our father’s voice.” Then Peter: “You indeed know only his voice, which has not been changed by the sorceries; but to me also his face, which to others appears changed by Simon’s art, is known to be that of your father Faustinianus.” And looking at my father, he said: “The cause of the dismay of your wife and your sons is this,—the appearance of your countenance does not seem to be as it was, but the face of the detestable Simon appears in you.”
Chapter LIV.—Excitement in Antioch.
And while he was thus speaking, one of those returned who had gone before to Antioch, and said to Peter: “I wish you to know, my lord Peter, that Simon at Antioch, doing many signs and prodigies in public, has inculcated upon the people nothing but what tends to excite hatred against you, calling you a magician, a sorcerer, a murderer; and to such an extent has he stirred up hatred against you, that they greatly desire, if they can find you anywhere, even to devour your flesh. And therefore we who were sent before, seeing the city greatly moved against you, met together in secret, and considered what ought to be done.
Chapter LV.—A Stratagem.
“And when we saw no way of getting out of the difficulty, there came Cornelius the centurion, being sent by Cæsar to the president of Cæsarea on public business. Him we sent for alone, and told him the reason why we were sorrowful, and entreated him that, if he could do anything, he should help us. Then he most readily promised that he would straightway put him to flight, if only we would aid his plans. And when we promised that we would be active in doing everything, he said, ‘Cæsar has ordered sorcerers to be sought out and destroyed in the city of Rome and through the provinces, and a great number of them have been already destroyed. I shall therefore give out, through my friends, that I am come to apprehend that magician, and that I am sent by Cæsar for this purpose, that he may be punished with the rest of his fraternity. Let your people, therefore, who are with him in disguise, intimate to him, as if they had heard it from some quarter, that I am sent to apprehend him; and when he hears this, he is sure to take to flight. Or if you think of anything better, tell me. Why need I say more?’ It was so done by those of ours who were with him, disguised for the purpose of acting as spies on him. And when Simon learned that this was come upon him, he received the information as a great kindness conferred upon him by them, and took to flight. He therefore departed from Antioch, and, as we have heard, came hither with Athenodorus.
Chapter LVI.—Simon’s Design in the Transformation.
“All we, therefore, who went before you,
considered that in the meantime you should not go
Chapter LVII.—Great Grief.
And when all of us, along with my father, were agitated with sorrow and weeping, meantime Anubion came to us, intimating to us that Simon had fled during the night, making for Judæa. But seeing our father lamenting and bewailing himself, and saying, “Wretch that I am, not to believe when I heard that he is a magician! What has befallen wretched me, that on one day, being recognised by my wife and my sons, I have not been able to rejoice with them, but have been rolled back to the former miseries which I endured in my wandering!”—but my mother, tearing her dishevelled hair, bewailed much more bitterly,—we also, confounded at the change of our father’s countenance, were, as it were, thunderstruck and beside ourselves, and could not understand what was the matter. But Anubion, seeing us all thus afflicted, stood like one dumb. Then Peter, looking at us his sons, said: “Believe me that this is your very father; wherefore also I charge you that you respect him as your father. For God will afford some opportunity on which he shall be able to put off the countenance of Simon, and to recover the manifest figure of your father—that is, his own.”
Chapter LVIII.—How It All Happened.
Then, turning to my father, he said: “I gave you leave to salute Appion and Anubion, who, you said, were your friends from boyhood, but not that you should speak with Simon.” Then my father said: “I confess I have sinned.” Then said Anubion: “I also with him beg and entreat of you to pardon the old man—good and noble man as he is. He was unhappily seduced and imposed upon by the magician in question; for I will tell you how the thing was done. When he came to salute us, it happened that at that very time we were standing around him, hearing him tell that he intended to flee away that night, for that he had heard that some persons had come even to this city of Laodicea to apprehend him by command of the emperor, but that he wished to turn all their rage against this Faustinianus, who has lately come hither. And he said to us: ‘Only you make him sup with us, and I shall compound a certain ointment, with which, when he has supped, he shall anoint his face, and from that time he shall seem to all to have my countenance. But you first anoint your faces with the juice of a certain herb, that you may not be deceived as to the change of his countenance, so that to all except you he shall seem to be Simon.’
Chapter LIX.—A Scene of Mourning.
“And when he said this, I said to him, ‘And what advantage will you gain from this deed?’ Then Simon said: ‘In the first place, that those who are seeking me may lay hold on him, and so give over the search for me. But if he be punished by Cæsar, that his sons may have much sorrow, who forsook me, and fled to Peter, and are now his assistants.’ Now I confess to you, Peter, what is true. I did not dare then tell Faustinianus; but neither did Simon give us opportunity of speaking with him in private, and disclosing to him fully Simon’s design. Meantime, about the middle of the night, Simon has fled away, making for Judæa. And Athenodorus and Appion have gone to convoy him; but I pretended bodily indisposition, that I might remain at home, and make him return quickly to you, if haply he may in any way be concealed with you, lest, being seized by those who are in quest of Simon, he be brought before Cæsar, and perish without cause. And now, in my anxiety about him, I have come to see him, and to return before those who have gone to convoy Simon come back.” And turning to us, Anubion said: “I, Anubion, indeed see the true countenance of your father, because I was previously anointed by Simon himself, as I have told you, that the real face of Faustinianus might appear to my eyes; whence I am astonished and wonder at the art of Simon Magus, because you standing here do not recognise your father.” And while my father and mother, and all of us, wept for the things which had befallen, Anubion, moved with compassion, also wept.
Chapter LX.—A Counterplot.
Then Peter, moved with compassion, promised that he
would restore the face of our father, saying to him:
“Listen, Faustinianus: As soon as the error of your
transformed countenance shall have conferred some advantage on us, and
Chapter LXI.—A Mine Dug.
“When therefore you come with them to Antioch, as you will be thought to be Simon, stand in a public place, and proclaim your repentance, and say: ‘I Simon declare to you, and confess that all that I said concerning Peter was false: for he is neither a seducer, nor a magician, nor a murderer, nor any of the things that I spoke against him; but I said all these things under the instigation of madness. I therefore entreat you, even I myself, who erewhile gave you causes of hatred against him, that you think no such thing concerning him. But lay aside your hatred; cease from your indignation; because he is truly sent by God for the salvation of the world—a disciple and apostle of the true Prophet. Wherefore I advise, exhort, and charge you that you hear him, and believe him when he preaches to you the truth, lest haply, if you despise him, your very city suddenly perish. But I will tell you why I now make this confession to you. This night an angel of God rebuked me for my wickedness, and scourged me terribly, because I was an enemy to the herald of the truth. Therefore I entreat you, that even if I myself should ever again come to you, and attempt to say anything against Peter, you will not receive nor believe me. For I confess to you, I was a magician, a seducer, a deceiver; but I repent, for it is possible by repentance to blot out former evil deeds.’”
Chapter LXII.—A Case of Conscience.
When Peter made this intimation to my father, he answered: “I know what you wish; do not trouble yourself further: for I understand and know what I am to undertake when I come to the place.” And Peter gave him further instruction, saying: “When therefore you come to the place, and see the people turned by your discourse, and laying aside their hatred, and returning to their longing for me, send and tell me, and I shall come immediately; and when I come, I shall without delay set you free from this strange countenance, and restore to you your own, which is known to all your friends.” And having said this, he ordered my brothers to go with him, and at the same time our mother Matthidia, and some of our friends. But my mother refused to go along with him, and said: “It seems as if I should be an adulteress if I were to associate with the countenance of Simon; but if I be compelled to go along with him, it is at all events impossible that I can lie in the same bed with him; but I do not know if I can consent even to go with him.” And when she stoutly refused, Anubion began to exhort her, saying: “Believe me and Peter. But does not even his voice persuade you that he is your husband Faustinianus, whom truly I love not less than you do? And, in short, I also myself shall come with you.” And when Anubion had said this, my mother promised that she would go with him.
Chapter LXIII.—A Pious Fraud.
Then said I: “God arranges our affairs to our liking; for we have with us Anubion an astrologer, with whom, if we come to Antioch, we shall dispute with all earnestness on the subject of Genesis.” And when our father had set out, after the middle of the night, with those whom Peter had ordered to accompany him, and with Anubion; in the morning, before Peter went to the discussion, those men returned who had convoyed Simon, namely Appion and Athenodorus, and came to us inquiring after my father. But Peter, when he was informed of their coming, ordered them to enter. And when they were seated, they asked, “Where is Faustinianus?” Peter answered: “We do not know; for since the evening that he went to you, no one of his friends has seen him. But yesterday morning Simon came inquiring for him; and because we gave him no answer, I know not what he meant, but he said that he was Faustinianus. But when nobody believed him, he went and lamented, and threatened that he would destroy himself; and afterwards he went away towards the sea.”
Chapter LXIV.—A Competition in Lying.
When Appion heard this, and those who were with him,
they raised a great howling, saying: “Why have you done
this? Why did you not receive him?” And when
Athenodorus was going to tell me that it was my father Faustinianus
himself, Appion prevented him, and said:
Chapter LXV.—Success of the Plot.
Meantime, while Peter was daily, according to his
custom, teaching the people, and working many miracles and cures, after
ten days came one of our people from Antioch, sent by my father,
informing us how my father stood in public, accusing Simon, whose face
indeed he seemed to wear, and extolling Peter with unmeasured praises,
and commending him to all the people, and making them long for him, so
that all were changed by his speech, and longed to see him; and that
many had come to love Peter so much, that they raged against my father
in his character of Simon, and thought of laying hands on him, because
he had done such wrong to Peter! “Wherefore,” said
he, “make haste, lest haply he be murdered; for he sent me with
speed to you, being in great fear, to ask you to come without delay,
that you may find him alive, and also that you may appear at the
favourable moment, when the city is growing in affection towards
you.” [At this
point the narrative in the Homilies virtually ends; a sentence
follows, resembling a passage in chap. 68. See note on Homily XX.
23.—R.]
Chapter LXVI.—Truth Told by Lying Lips.
“It is long that the divine patience bears with me, Simon the most unhappy of men; for whatever you have wondered at in me was done, not by means of truth, but by the lies and tricks of demons, that I might subvert your faith and condemn my own soul. I confess that all things that I said about Peter were lies; for he never was either a magician or a murderer, but has been sent by God for the salvation of you all; and if from this hour you think that he is to be despised, be assured that your very city may suddenly be destroyed. But, you will ask, what is the reason that I make this confession to you of my own accord? I was vehemently rebuked by an angel of God this night, and most severely scourged, because I was his enemy. I therefore entreat you, that if from this hour even I myself shall ever open my mouth against him, you will drive me from your sight; for that foul demon, who is an enemy to the salvation of men, speaks against him through my mouth, that you may not attain to life by his means. For what miracle could the magic art show you through me? I made brazen dogs bark, and statues move, men change their appearances, and suddenly vanish from men’s sight; and for these things you ought to have cursed the magic art, which bound your souls with devilish fetters, that I might show you a vain miracle, that you might not believe Peter, who cures the sick in the name of Him by whom he is sent, and expels demons, and gives sight to the blind, and restores health to the palsied, and raises the dead.”
Chapter LXVII.—Faustinianus is Himself Again.
Whilst he made these and similar statements, the people began to curse him, and to weep and lament because they had sinned against Peter, believing him to be a magician or wicked man. But the same day, at evening, Faustinianus had his own face restored to him, and the appearance of Simon Magus left him. Now Simon, hearing that his face on Faustinianus had contributed to the glory of Peter, came in haste to anticipate Peter, and intending to cause by his art that his likeness should be taken from Faustinianus, when Christ had already accomplished this according to the word of His apostle. But Niceta and Aquila, seeing their father’s face restored after the necessary proclamation, gave thanks to God, and would not suffer him to address the people any more.
Chapter LXVIII.—Peter’s Entry into Antioch.
But Simon began, though secretly, to go amongst
his friends and acquaintances, and to malign Peter more than
before. Then all spat in his face, and drove him from the city,
saying: “You will be chargeable with your own death, if you
think of coming hither again, speaking against Peter.”
These things being known at [The
substance of this sentence forms the somewhat abrupt conclusion of the
Homilies; xx. 23.—R.]
Chapter LXIX.—Peter’s Thanksgiving.
Stating these and such like things, they bring to him those distressed with sicknesses, and tormented with demons, paralytics also, and those suffering diverse perils; and there was an infinite number of sick people collected. And when Peter saw that they not only repented of the evil thoughts they had entertained of him through means of Simon, but also that they showed so entire faith in God, that they believed that all who suffered from every sort of ailment could be healed by him, he spread out his hands towards heaven, pouring out prayers with tears, and gave thanks to God, saying: “I bless thee, O Father, worthy of all praise, who hast deigned to fulfil every word and promise of Thy Son, that every creature may know that Thou alone art God in heaven and in earth.”
Chapter LXX.—Miracles.
With such sayings, he went up on a height, and ordered all the multitude of sick people to be ranged before him, and addressed them all in these words: “As you see me to be a man like to yourselves, do not suppose that you can recover your health from me, but through Him who, coming down from heaven, has shown to those who believe in Him a perfect medicine for body and soul. Hence let all this people be witnesses to your declaration, that with your whole heart you believe in the Lord Jesus Christ, that they may know that themselves also may be saved by Him.” And when all the multitude of the sick with one voice cried out that He is the true God whom Peter preaches, suddenly an overpowering light of the grace of God appeared in the midst of the people; and the paralytics being cured, began to run to Peter’s feet, the blind to shout on the recovery of their sight, the lame to give thanks on regaining the power of walking, the sick to rejoice in restored health; some even who were barely alive, being already without consciousness or the power of speech, were raised up; and all the lunatics, and those possessed of demons, were set free.
Chapter LXXI.—Success.
So great grace of His power did the Holy Spirit
show on that day, that all, from the least to the greatest, with one
voice confessed the Lord; and not to delay you with many words, within
seven days, more than ten thousand men, believing in God, were baptized
and consecrated by sanctification: so that Theophilus, [It is possible
that this character was suggested to the writer by the well-known
Theophilus of Antioch. But, in view of the evident anachronism,
it seems more probably that he had in mind the “Theophilus”
named in the prologue to the
Chapter LXXII.—Happy Ending.
Then I Clement, with my brothers and our mother,
spoke to our father, asking him whether any remnants of unbelief
remained in him. And he said: “Come, and you shall
see, in the presence of Peter, what an increase of faith has grown in
me.” Then Faustinianus approached, and fell down at
Peter’s feet, saying: “The seeds of your word, which
the field of my mind has received, are now sprung up, and have so
advanced to fruitful maturity, that nothing is wanting but that you
separate me from the chaff by that spiritual reaping-hook of yours, and
place me in the garner of the Lord, making me partaker of the divine
table.” Then Peter, with all alacrity grasping his hand,
presented him to me Clement, and my brothers, saying: “As
God has restored your sons to you, their father, so also your sons
restore their father to God.” And he proclaimed a fast to
all the people, and on the next Lord’s day he baptized him; and
in the midst of the people, taking occasion from his conversion, he
related all his fortunes, so that the whole city received him as an
angel, and paid him no less honour than they did to the
apostle. [The work
probably closes with these words; the added sentence is not in harmony
with the general plan of the Recognitions, which skilfully
treats the material so as to give prominence to the family of
Clement. Some scribe, zealous for the authority of the Apostle
Peter, has doubtless contributed the unnecessary sentence which
follows. See next note. The ordination of a bishop at
Antioch by Peter is simply an absurdity. It is unlikely that even
the writer of the Recognitions would venture to ignore the
previous existence of a Christian church in that
city.—R.] This
sentence occurs only in one ms.
Introductory Notice
to
The Clementine Homilies.
[By the Rev. Thomas Smith, D.D.]
————————————
We have already given an
account of the Clementines in the Introductory Notice to the
Recognitions. [The
reader is referred to the Introductory Notice prefixed to this edition
of the Clementine literature for a brief summary of the views
respecting the relations of the two principal works. The
footnotes throughout will aid in making a comparison. The
preparation of these notes has strengthened the conviction of the
writer that the Recognitions are not dependent on the
Homilies, but that the reverse may be true.—R.]
In 1853 (Göttingen) Dressel published a new recension of the Homilies, having found a complete manuscript of the twenty Homilies in the Ottobonian Library in Rome. In 1859 (Leipzig) he published an edition of two Epitomes of the Homilies,—the one previously edited by Turnebus and Cotelerius being given more fully, and the other appearing for the first time. To these Epitomes were appended notes by Frederic Wieseler on the Homilies. The last edition of the Clementines is by Paul de Lagarde (Leipzig, 1865), which has no new sources, is pretentious, but far from accurate.
Epistle of Peter to James.
————————————
Peter to James, the lord
and bishop of the holy Church, under the Father of all, through Jesus
Christ, wishes peace always. [The object
of this apocryphal epistle is to account for the late appearance of the
Homilies. It would seem to be the latest portion of the
literature.—R.]
Chapter I.—Doctrine of Reserve.
Knowing, my brother, your eager desire after that which is for the advantage of us all, I beg and beseech you not to communicate to any one of the Gentiles the books of my preachings which I sent to you, nor to any one of our own tribe before trial; but if any one has been proved and found worthy, then to commit them to him, after the manner in which Moses delivered his books to the Seventy who succeeded to his chair. Wherefore also the fruit of that caution appears even till now. For his countrymen keep the same rule of monarchy and polity everywhere, being unable in any way to think otherwise, or to be led out of the way of the much-indicating Scriptures. For, according to the rule delivered to them, they endeavour to correct the discordances of the Scriptures, if any one, haply not knowing the traditions, is confounded at the various utterances of the prophets. Wherefore they charge no one to teach, unless he has first learned how the Scriptures must be used. And thus they have amongst them one God, one law, one hope.
Chapter II.—Misrepresentation of Peter’s Doctrine.
In order, therefore, that the like may also happen
to those among us as to these Seventy, give the books of my preachings
to our brethren, with the like mystery of initiation, that they may
indoctrinate those who wish to take part in teaching; for if it be not
so done, our word of truth will be rent into many opinions. And
this I know, not as being a prophet, but as already seeing the
beginning of this very evil. For some from among the Gentiles
have rejected my legal preaching, attaching themselves to certain
lawless and trifling preaching of the man who is my enemy. [This is one of the
strongest anti-Pauline insinuations in the entire
literature.—R.]
Chapter III.—Initiation.
Therefore, that no such thing may happen, for this end I have prayed and besought you not to communicate the books of my preaching which I have sent you to any one, whether of our own nation or of another nation, before trial; but if any one, having been tested, has been found worthy, then to hand them over to him, according to the initiation of Moses, by which he delivered his books to the Seventy who succeeded to his chair; in order that thus they may keep the faith, and everywhere deliver the rule of truth, explaining all things after our tradition; lest being themselves dragged down by ignorance, being drawn into error by conjectures after their mind, they bring others into the like pit of destruction. Now the things that seemed good to me, I have fairly pointed out to you; and what seems good to you, do you, my lord, becomingly perform. Farewell.
1. Therefore James, having read the epistle,
sent for the elders; and having read it to them, said: “Our
Peter has strictly and becomingly charged us concerning the
establishing of the truth, that we should not communicate the books of
his preachings, which have been sent to us, to any one at random, but
to one who is good and religious, and who wishes to teach, and who is
circumcised, and faithful. And these are not all to be committed
to him at once; that, if he be found injudicious in the first, the
others may not be entrusted to him. Wherefore let him be proved
not less than six years. And then according to the initiation of
Moses, he that is to deliver the books should bring him to a
river or a fountain, which is living water, where the regeneration of
the righteous takes place, and should make him, not swear—for
that is not lawful—but to stand by the water and adjure, as we
ourselves, when we were re-generated, [The form of
adjuration has some points of resemblance with the baptismal forms
given by Hippolytus, as those of the Elkesaites. See Introductory
Notice to Recognitions, and comp. Recognitions, i.
45–48.—R.]
2. “And let him say: ‘I take to witness heaven, earth, water, in which all things are comprehended, and in addition to all these, that air also which pervades all things, and without which I cannot breathe, that I shall always be obedient to him who gives me the books of the preachings; and those same books which he may give me, I shall not communicate to any one in any way, either by writing them, or giving them in writing, or giving them to a writer, either myself or by another, or through any other initiation, or trick, or method, or by keeping them carelessly, or placing them before any one, or granting him permission to see them, or in any way or manner whatsoever communicating them to another; unless I shall ascertain one to be worthy, as I myself have been judged, or even more so, and that after a probation of not less than six years; but to one who is religious and good, chosen to teach, as I have received them, so I will commit them, doing these things also according to the will of my bishop.
3. “‘But otherwise, though he
were my son or my brother, or my friend, or otherwise in any way
pertaining to me by kindred, if he be unworthy, that I will not
vouchsafe the favour to him, as is not meet; and I shall neither be
terrified by plot nor mollified by gifts. But if even it should
ever seem to me that the books of the preachings given to me are not
true, I shall not so communicate them, but shall give them back.
And when I go abroad, I shall carry them with me, whatever of them I
happen to possess. But if I be not minded to carry them about
with me, I shall not suffer them to be in my house, but shall deposit
them with my bishop, having the same faith, and setting out from the
same persons as myself. Unless the reading
be corrupt here, I suppose the reference must be to episcopal
succession.
4. “‘And that I shall thus do, I again call to witness heaven, earth, water, in which all things are enveloped, and in addition to all these, the all-pervading air, without which I cannot breathe, that I shall always be obedient to him who giveth me these books of the preachings, and shall observe in all things as I have engaged, or even something more. To me, therefore, keeping this covenant, there shall be a part with the holy ones; but to me doing anything contrary to what I have covenanted, may the universe be hostile to me, and the all-pervading ether, and the God who is over all, to whom none is superior, than whom none is greater. But if even I should come to the acknowledgment of another God, I now swear by him also, be he or be he not, that I shall not do otherwise. And in addition to all these things, if I shall lie, I shall be accursed living and dying, and shall be punished with everlasting punishment.
“And after this, let him partake of bread and salt with him who commits them to him.”
Chapter V.—The Adjuration Accepted.
James having thus spoken, the elders were in an agony of
terror. Therefore James, perceiving that they were greatly
afraid, said: “Hear me, brethren and fellow-servants.
If we should give the books to all indiscriminately, and they should be
corrupted by any daring men, or be perverted by interpretations, as you
have heard that some have already done, it will remain even for those
who really seek the truth, always to wander in error. Wherefore
it is better that they should be with us, and that we should
communicate them with all the fore-mentioned care to those who wish to
live piously, and to save others. But if any one, after taking
this adjuration, shall act otherwise, he shall with good reason incur
eternal punishment. For why should not he who is the cause of the
destruction of [Rufinus, in
his preface to the Recognitions, makes no allusion to this
letter.—R.]
————————————
Clement to James, the
lord, More probably
“the Lord’s brother.” So it must have been in
the text from which Rufinus translated. [That this means
“James the Lord’s brother” is quite certain, but it
is not necessary to adopt this reading here; comp. chap. 20 and the
opening sentence of the previous epistle. In Recognitions,
iii. 74, Clement is represented as writing “my lord
James.”—R.]
Chapter I.—Peter’s Martyrdom.
Be it known to you, my lord, that Simon, who, for the sake of the true faith, and the most sure foundation of his doctrine, was set apart to be the foundation of the Church, and for this end was by Jesus Himself, with His truthful mouth, named Peter, the first-fruits of our Lord, the first of the apostles; to whom first the Father revealed the Son; whom the Christ, with good reason, blessed; the called, and elect, and associate at table and in the journeyings of Christ; the excellent and approved disciple, who, as being fittest of all, was commanded to enlighten the darker part of the world, namely the West, and was enabled to accomplish it,—and to what extent do I lengthen my discourse, not wishing to indicate what is sad, which yet of necessity, though reluctantly, I must tell you,—he himself, by reason of his immense love towards men, having come as far as Rome, clearly and publicly testifying, in opposition to the wicked one who withstood him, that there is to be a good King over all the world, while saving men by his God-inspired doctrine, himself, by violence, exchanged this present existence for life.
Chapter II.—Ordination of Clement.
But about that time, when he was about to die, the brethren being assembled together, he suddenly seized my hand, and rose up, and said in presence of the church: “Hear me, brethren and fellow-servants. Since, as I have been taught by the Lord and Teacher Jesus Christ, whose apostle I am, the day of my death is approaching, I lay hands upon this Clement as your bishop; and to him I entrust my chair of discourse, even to him who has journeyed with me from the beginning to the end, and thus has heard all my homilies—who, in a word, having had a share in all my trials, has been found stedfast in the faith; whom I have found, above all others, pious, philanthropic, pure, learned, chaste, good, upright, large-hearted, and striving generously to bear the ingratitude of some of the catechumens. Wherefore I communicate to him the power of binding and loosing, so that with respect to everything which he shall ordain in the earth, it shall be decreed in the heavens. For he shall bind what ought to be bound, and loose what ought to be loosed, as knowing the role of the Church. Therefore hear him, as knowing that he who grieves the president of the truth, sins against Christ, and offends the Father of all. Wherefore he shall not live; and therefore it becomes him who presides to hold the place of a physician, and not to cherish the rage of an irrational beast.”
Chapter III.—Nolo Episcopari.
While he thus spoke, I knelt to him, and entreated
him, declining the honour and the authority of the chair. But he
answered: “Concerning this matter do not ask me; for it has
seemed to me to be good that thus it be, and all the more if you
decline it. For this chair has not need of a presumptuous man,
ambitious of occupying it, but of one pious in conduct and deeply
skilled in the word of God. But show me a better than
yourself, who has travelled more with me, and has heard more of my
discourses, and has learned better the regulations of the Church, and I
shall not force you to do well against your will. But it will not
be in your power to show me your superior; for you are the choice
first-fruits of the multitudes saved through me. However,
consider this further, that if you do not undertake the administration
of the Church, through fear of the danger of sin, you may be sure that
you sin more, when you have it in your power to help the godly, who
are, as it were, at sea and in danger, and will not do so, providing
only for your own interest, and not for the common advantage of
all. But that it behoves you altogether to undertake the
danger,
Chapter IV.—The Recompense of the Reward.
“But I myself also, O Clement, know the griefs and anxieties, and dangers and reproaches, that are appointed you from the uninstructed multitudes; and these you will be able to bear nobly, looking to the great reward of patience bestowed on you by God. But also consider this fairly with me: When has Christ need of your aid? Now, when the wicked one has sworn war against His bride; or in the time to come, when He shall reign victorious, having no need of further help? Is it not evident to any one who has even the least understanding, that it is now? Therefore with all good-will hasten in the time of the present necessity to do battle on the side of this good King, whose character it is to give great rewards after victory. Therefore take the oversight gladly; and all the more in good time, because you have learned from me the administration of the Church, for the safety of the brethren who have taken refuge with us.
Chapter V.—A Charge.
“However, I wish, in the presence of all, to remind you, for the sake of all, of the things belonging to the administration. It becomes you, living without reproach, with the greatest earnestness to shake off all the cares of life, being neither a surety, nor an advocate, nor involved in any other secular business. For Christ does not wish to appoint you either a judge or an arbitrator in business, or negotiator of the secular affairs of the present life, lest, being confined to the present cares of men, you should not have leisure by the word of truth to separate the good among men from the bad. But let the disciples perform these offices to one another, and not withdraw you from the discourses which are able to save. For as it is wicked for you to undertake secular cares, and to omit the doing of what you have been commanded to do, so it is sin for every layman, if they do not stand by one another even in secular necessities. And if all do not understand to take order that you be without care in respect of the things in which you ought to be, let them learn it from the deacons; that you may have the care of the Church always, in order both to your administering it well, and to your holding forth the words of truth.
Chapter VI.—The Duty of a Bishop.
“Now, if you were occupied with secular cares, you should deceive both yourself and your hearers. For not being able, on account of occupation, to point out the things that are advantageous, both you should be punished, as not having taught what was profitable, and they, not having learned, should perish by reason of ignorance. Wherefore do you indeed preside over them without occupation, so as to send forth seasonably the words that are able to save them; and so let them listen to you, knowing that whatever the ambassador of the truth shall bind upon earth is bound also in heaven, and what he shall loose is loosed. But you shall bind what ought to be bound, and loose what ought to be loosed. And these, and such like, are the things that relate to you as president.
Chapter VII.—Duties of Presbyters.
“And with respect to the presbyters, take these instructions. Above all things, let them join the young betimes in marriage, anticipating the entanglements of youthful lusts. But neither let them neglect the marriage of those who are already old; for lust is vigorous even in some old men. Lest, therefore, fornication find a place among you, and bring upon you a very pestilence, take precaution, and search, lest at any time the fire of adultery be secretly kindled among you. For adultery is a very terrible thing, even such that it holds the second place in respect of punishment, the first being assigned to those who are in error, even although they be chaste. Wherefore do you, as elders of the Church, exercise the spouse of Christ to chastity (by the spouse I mean the body of the Church); for if she be apprehended to be chaste by her royal Bridegroom, she shall obtain the greatest honour; and you, as wedding guests, shall receive great commendation. But if she be caught having sinned, she herself indeed shall be cast out; and you shall suffer punishment, if at any time her sin has been through your negligence.
Chapter VIII.—“Do Good Unto All?”
“Wherefore above all things be careful about
chastity; for fornication has been marked out as a bitter thing in the
estimation of God. But there are many forms of fornication, as
also Clement himself will explain to you. The first is adultery,
that a man should not enjoy his own wife alone, or a woman not enjoy
her own husband alone. If any one be chaste, he is able also to
be philanthropic, on account of which he shall obtain eternal
mercy. For as adultery is a great evil, so philanthropy is the
greatest good. Wherefore love all your brethren with grave and
compassionate eyes, performing to orphans the part of parents, to
widows that of husbands, affording them sustenance with all kindliness,
arranging marriages for those who are
Chapter IX.—“Let Brotherly Love Continue.”
“But I know that ye will do these things if
you fix love into your minds; and for its entrance there is one only
fit means, viz., the common partaking of food. Literally,
“of salt.”
Chapter X.—“Whatsoever Things are Honest.”
“Let the brethren who have causes to be
settled not be judged by the secular authorities; but let them by all
means be reconciled by the elders of the church, yielding ready
obedience to them. Moreover, also, flee avarice, inasmuch as it
is able, under pretext of temporal gain, to deprive you of eternal
blessings. Carefully keep your balances, your measures, your
weights, and the things belonging to your traffic, just. Be
faithful with respect to your trusts. Moreover, you will
persevere in doing these things, and things similar to these, until the
end, if you have in your hearts an ineradicable remembrance of the
judgment that is from God. For who would sin, being persuaded
that at the end of life there is a judgment appointed of the righteous
God, who only now is long-suffering and good, The common reading
would give “who alone is now long-suffering;” but the
change of a letter gives the reading which we have adopted.
Chapter XI.—Doubts to Be Satisfied.
“Wherefore, being disciples of the true Prophet, laying aside double-mindedness, from which comes ill-doing, eagerly undertake well-doing. But if any of you doubt concerning the things which I have said are to be, let him confess it without shame, if he cares for his own soul, and he shall be satisfied by the president. But if he has believed rightly, let his conversation be with confidence, as fleeing from the great fire of condemnation, and entering into the eternal good kingdom of God.
Chapter XII.—Duties of Deacons.
“Moreover let the deacons of the church, going about with intelligence, be as eyes to the bishop, carefully inquiring into the doings of each member of the church, ascertaining who is about to sin, in order that, being arrested with admonition by the president, he may haply not accomplish the sin. Let them check the disorderly, that they may not desist from assembling to hear the discourses, so that they may be able to counteract by the word of truth those anxieties that fall upon the heart from every side, by means of worldly casualties and evil communications; for if they long remain fallow, they become fuel for the fire. And let them learn who are suffering under bodily disease, and let them bring them to the notice of the multitude who do not know of them, that they may visit them, and supply their wants according to the judgment of the president. Yea, though they do this without his knowledge, they do nothing amiss. These things, then, and things like to these, let the deacons attend to.
Chapter XIII.—Duties of Catechists.
“Let the catechists instruct, being first instructed; for it is a work relating to the souls of men. For the teacher of the word must accommodate himself to the various judgments of the learners. The catechists must therefore be learned, and unblameable, of much experience, and approved, as you will know that Clement is, who is to be your instructor after me. For it were too much for me now to go into details. However, if ye be of one mind, you shall be able to reach the haven of rest, where is the peaceful city of the great King.
Chapter XIV.—The Vessel of the Church.
“For the whole business of the Church is
like unto a great ship, bearing through a violent storm men who are of
many places, and who desire to inhabit the city of the good
kingdom. Let, therefore, God be your shipmaster; and let the
pilot be likened to Christ, the mate It is impossible
to translate these terms very accurately. I suppose the
πρωρεύς was rather
the “bow-oarsman” in the galley.
Chapter XV.—Incidents of the Voyage.
“Let therefore the passengers remain quiet, sitting in their own places, lest by disorder they occasion rolling or careening. Let the midshipmen give heed to the fare. Let the deacons neglect nothing with which they are entrusted; let the presbyters, like sailors, studiously arrange what is needful for each one. Let the bishop, as the mate, wakefully ponder the words of the pilot alone. Let Christ, even the Saviour, be loved as the pilot, and alone believed in the matters of which He speaks; and let all pray to God for a prosperous voyage. Let those sailing expect every tribulation, as travelling over a great and troubled sea, the world: sometimes, indeed, disheartened, persecuted, dispersed, hungry, thirsty, naked, hemmed in; and, again, sometimes united, congregated, at rest; but also sea-sick, giddy, vomiting, that is, confessing sins, like disease-producing bile,—I mean the sins proceeding from bitterness, and the evils accumulated from disorderly lusts, by the confession of which, as by vomiting, you are relieved of your disease, attaining healthful safety by means of carefulness.
Chapter XVI.—The Bishop’s Labours and Reward.
“But know all of you that the bishop labours more than you all; because each of you suffers his own affliction, but he his own and that of every one. Wherefore, O Clement, preside as a helper to every one according to your ability, being careful of the cares of all. Whence I know that in your undertaking the administration, I do not confer, but receive, a favour. But take courage and bear it generously, as knowing that God will recompense you when you enter the haven of rest, the greatest of blessings, a reward that cannot be taken from you, in proportion as you have undertaken more labour for the safety of all. So that, if many of the brethren should hate you on account of your lofty righteousness, their hatred shall nothing hurt you, but the love of the righteous God shall greatly benefit you. Therefore endeavour to shake off the praise that arises from injustice, and to attain the profitable praise that is from Christ on account of righteous administration.”
Chapter XVII.—The People’s Duties.
Having said this, and more than this, he looked again upon the multitude, and said: “And you also, my beloved brethren and fellow-servants, be subject to the president of the truth in all things, knowing this, that he who grieves him has not received Christ, with whose chair he has been entrusted; and he who has not received Christ shall be regarded as having despised the Father; wherefore he shall be cast out of the good kingdom. On this account, endeavour to come to all the assemblies, lest as deserters you incur the charge of sin through the disheartening of your captain. Wherefore all of you think before all else of the things that relate to him, knowing this, that the wicked one, being the more hostile on account of every one of you, wars against him alone. Do you therefore strive to live in affection towards him, and in kindliness towards one another, and to obey him, in order that both he may be comforted and you may be saved.
Chapter XVIII.—“As a Heathen Man and a Publican.”
“But some things also you ought of yourselves to consider, on account of his not being able to speak openly by reason of the plots. Such as: if he be hostile to any one, do not wait for his speaking; and do not take part with that man, but prudently follow the bishop’s will, being enemies to those to whom he is an enemy, and not conversing with those with whom he does not converse, in order that every one, desiring to have you all as his friends, may be reconciled to him and be saved, listening to his discourse. But if any one remain a friend of those to whom he is an enemy, and speak to those with whom he does not converse, he also himself is one of those who would waste the church. For, being with you in body, but not with you in judgment, he is against you; and is much worse than the open enemies from without, since with seeming friendship he disperses those who are within.”
Chapter XIX.—Installation of Clement.
Having thus spoken, he laid his hands upon me in the
presence of all, and compelled me to sit in his own chair. And
when I was seated, he immediately said to me: “I entreat
you, in the presence of all the brethren here, that whensoever I depart
from this life, as depart I must,
Chapter XX.—Clement’s Obedience.
Whence I, my lord James, having promised as I was
ordered, have not failed to write in books by chapters the greater part
of his discourses in every city, which have been already written to
you, and sent by himself, as for a token; and thus I despatched them to
you, [Compare with
this the remarkable chapter, Recognitions, iii. 75, where a
summary is given of previous writings sent to James. The design
of this letter, evidently known to Rufinus, was to authenticate the
work which follows. The language of Rufinus may fairly imply that
this letter, known to be of later origin, was sometimes prefixed to the
Recognitions also. This is an evidence of Jewish-Christian
origin.—R.]
Books I. to V. have been translated by Rev. Thomas Smith, D.D.; Books VI.–XII. by Peter Peterson, M.A.; and Books XIII.–XX. by Dr. Donaldson.
————————————
Homily I.
Chapter I.—Boyish Questionings.
I Clement, being a Roman
citizen, [The first six
chapters agree closely with the corresponding passage in the
Recognitions.—R.]
Chapter II.—Good Out of Evil.
As I pondered without ceasing these and such like questions—I know not whence arising—I had such bitter grief, that, becoming pale, I wasted away; and, what was most terrible, if at any time I wished to drive away this meditation as unprofitable, my suffering became all the more severe; and I grieved over this, not knowing that I had a fair inmate, even my thought, which was to be to me the cause of a blessed immortality, as I afterwards knew by experience, and gave thanks to God, the Lord of all. For it was by this thought, which at first afflicted me, that I was compelled to come to the search and the finding of things; and then I pitied those whom at first, through ignorance, I ventured to call blessed.
Chapter III.—Perplexity.
From my boyhood, then, being involved in such reasonings, in order to learn something definite, I used to resort to the schools of the philosophers. But nought else did I see than the setting up and the knocking down of doctrines, and strifes, and seeking for victory, and the arts of syllogisms, and the skill of assumptions; and sometimes one opinion prevailed,—as, for example, that the soul is immortal, and sometimes that it is mortal. If, therefore, at any time the doctrine prevailed that it is immortal, I was glad; and when the doctrine prevailed that it is mortal, I was grieved. And again, I was the more disheartened because I could not establish either doctrine to my satisfaction. However, I perceived that the opinions on subjects under discussion are taken as true or false, according to their defenders, and do not appear as they really are. Perceiving, therefore, now that the acceptance does not depend on the real nature of the subjects discussed, but that opinions are proved to be true or false, according to ability of those who defend them, I was still more than ever at a loss in regard of things. Wherefore I groaned from the depth of my soul. For neither was I able to establish anything, nor could I shake off the consideration of such things, though, as I said before, I wished it. For although I frequently charged myself to be at peace, in some way or other thoughts on these subjects, accompanied with a feeling of pleasure, would come into my mind.
Chapter IV.—More Perplexity.
And again, living in doubt, I said to myself, Why
do I labour in vain, when the matter is clear, that if I lose existence
when I die, it is not fitting that I should distress myself now while I
do exist? Wherefore I shall reserve my grief till that
day, when, ceasing to exist, I shall not be affected with
grief. But if I am to exist, what
Chapter V.—A Resolution.
What, then, am I to do, unless this? I shall
go into Egypt, and I shall become friendly with the hierophants of the
shrines, and with the prophets; and I shall seek and find a magician,
and persuade him with large bribes to effect the calling up of a soul,
which is called necromancy, as if I were going to inquire of it
concerning some business. And the inquiry shall be for the
purpose of learning whether the soul is immortal. But the answer
of the soul that it is immortal shall not give me the knowledge from
its speaking or my hearing, but only from its being seen; so that,
seeing it with my very eyes, I may have a self-sufficient and fit
assurance, from the very fact of its appearing, that it exists; and
never again shall the uncertain words of hearing be able to overturn
the things which the eyes have made their own. However, I
submitted this very plan to a certain companion who was a philosopher;
and he counselled me not to venture upon it, and that on many
accounts. “For if,” said he, “the soul shall
not listen to the magician, you will live with an evil conscience, as
having acted against the laws which forbid the doing of these
things. But if it shall listen to him, then, besides your living
with an evil conscience, I think that matters of piety will not be
promoted to you on account of your making this attempt. For they
say that the Deity is angry with those who disturb souls after their
release from the body.” This rendering is from
the text in the corresponding passage of the Epitome de gestis S.
Petri.
Chapter VI.—Tidings from Judæa.
And, not to discuss such matters to you in a long
speech, while I was occupied with such reasonings and doings, a certain
report, taking its rise in the spring-time, [This clause is
represented in the Recognitions as follows: “which
took its rise in the regions of the East.”—R.]
Chapter VII.—The Gospel in Rome.
And then in the same year, in the autumn season, a
certain one, standing in a public place, cried and said, “Men of
Rome, hearken. The Son of God is come in Judæa, proclaiming
eternal life to all who will, if they shall live according to the
counsel of the Father, who hath sent Him. Wherefore change your
manner of life from the worse to the better, from things temporal to
things eternal; for know ye that there is one God, who is in heaven,
whose world ye unrighteously dwell in before His righteous eyes.
But if ye be changed, and live according to His counsel, then, being
born into the other world, and becoming eternal, ye shall enjoy His
unspeakable good things. But if ye be unbelieving, your souls,
after the dissolution of the body, shall be thrown into the place of
fire, where, being punished eternally, they shall repent of their
unprofitable deeds. For every one, the term of repentance is the
present life.” I therefore, when I heard these things, was
grieved, because no one among so great multitudes, hear
Chapter VIII.—Departure from Rome.
While I spoke thus concerning others, I also
lectured myself, saying, Why do I blame others, being myself guilty of
the very same crime of heedlessness? But I shall hasten into
Judæa, having first arranged my affairs. [The narrative
here varies from that of the Recognitions; comp. book i. chaps.
7–11.—R.] For ἐκπλοκῶν Wieseler
proposes ἐκκλέπτων,
“that deceiving by hopes it lays snares,” etc. Portus, the port
of Rome. One ms. reads πόντον,
“the sea.”
Chapter IX.—Preaching of Barnabas.
And when I said that I wished I could meet with some one of those who had seen Him, they immediately brought me to one, saying, “There is one here who not only is acquainted with Him, but is also of that country, a Hebrew, by name Barnabas, who says that he himself is one of His disciples; and hereabouts he resides, and readily announces to those who will the terms of His promise.” Then I went with them; and when I came, I stood listening to his words with the crowd that stood round him; and I perceived that he was speaking the truth not with dialectic art, but was setting forth simply and without preparation what he had heard and seen the manifested Son of God do and say. And even from the crowd who stood around him he produced many witnesses of the miracles and discourses which he narrated.
Chapter X.—Cavils of the Philosophers.
But while the multitudes were favourably disposed
towards the things that he so artlessly spoke, the philosophers,
impelled by their worldly learning, set upon laughing at him and making
sport of him, upbraiding and reproaching him with excessive
presumption, making use of the great armoury of syllogisms. But
he set aside their babbling, and did not enter into their subtle
questioning, but without embarrassment went on with what he was
saying. And then one of them asked, Wherefore it was that a gnat,
although it be so small, and has six feet, has wings also; while an
elephant, the largest of beasts, is wingless, and has but four
feet? But he, after the question had been put, resuming his
discourse, which had been interrupted, as though he had answered the
question, resumed his original discourse, only making use of this
preface after each interruption: We have a commission only to
tell you the words and the wondrous doings of Him who sent us; and
instead of logical demonstration, we present to you many witnesses from
amongst yourselves who stand by, whose faces I remember, as living
images. These sufficient testimonies it is left to your choice to
submit to, or to disbelieve. We have here adopted a
conjectural reading of Davis. The common text is thus
translated: “whose faces I remember, and who as being
living images are satisfactory testimonies. These it is
left,” etc.
Chapter XI.—Clement’s Zeal.
When he said this, they all, as in concert, set up a
shout of laughter, trying to silence him and put him out, as a
barbarous madman. But I, seeing this, and seized, I know not how,
with enthusiasm, could no longer keep silence with righteous
indignation, but boldly cried out, saying, “Well has God ordained
that His counsel should be incapable of being received by you,
foreseeing you to be unworthy, as appears manifestly to such of those
who are now present as have minds capable of judging. For whereas
now heralds of His counsel have been sent forth, not making a show of
grammatical art, but set The Vatican
ms. and Epit. have “the power of speaking
well.” Lit., “I met
each one beforehand secretly.” The Latin has,
“unicuique prævius occurri.” The Greek is
βίου,
“life.” The Paris
ms. reads φθόνου,
“envy,” instead of φόνου,
“murder.”
Chapter XII.—Clement’s Rebuke of the People.
“And this wrongful treatment of my heralds would have been against all from the beginning, if from the beginning the unworthy had been called to salvation. For that which is now done wrongfully by these men serves to the vindication of my righteous foreknowledge, that it was well that I did not choose from the beginning to expose uselessly to public contempt the word which is worthy of honour; but determined to suppress it, as being honourable, not indeed from those who were worthy from the beginning—for to them also I imparted it—but from those, and such as those, unworthy, as you see them to be,—those who hate me, and who will not love themselves. And now, give over laughing at this man, and hear me with respect to his announcement, or let any one of the hearers who pleases answer. And do not bark like vicious dogs, deafening with disorderly clamour the ears of those who would be saved, ye unrighteous and God-haters, and perverting the saving method to unbelief. How shall you be able to obtain pardon, who scorn him who is sent to speak to you of the Godhead of God? And this you do towards a man whom you ought to have received on account of his good-will towards you, even if he did not speak truth.”
Chapter XIII.—Clement Instructed by Barnabas.
While I spake these words, and others to the same effect, there arose a great excitement among the crowd; and some as pitying Barnabas, sympathized with me; but others, being senseless, terribly gnashed their teeth against me. But, as the evening had already come, I took Barnabas by the hand, and by force conducted him, against his will, to my lodging, and constrained him to remain there, lest some one might lay hands on him. And having spent several days, and instructed me briefly in the true doctrine, as well as he could in a few days, he said that he should hasten into Judæa for the observance of the festival, and also because he wished for the future to consort with those of his own nation.
Chapter XIV.—Departure of Barnabas.
But it plainly appeared to me that he was disconcerted. For when I said to him, “Only set forth to me the words which you have heard of the Man who has appeared, and I will adorn them with my speech, and preach the counsel of God; and if you do so, within a few days I will sail with you, for I greatly desire to go to the land of Judæa, and perhaps I shall dwell with you all my life;”—when he heard this, he answered: “If you wish to inquire into our affairs, and to learn what is for your advantage, sail with me at once. But if you will not, I shall now give you directions to my house, and that of those whom you wish to meet, that when you choose to come you may find us. For I shall set out to-morrow for my home.” And when I saw that he could not be prevailed upon, I went with him as far as the harbour; and having learned of him the directions which he had promised to give me for finding the dwellings, I said to him, “Were it not that to-morrow I am to recover a debt that is due to me, I should straightway set sail with you. But I shall soon overtake you.” And having said this, and having given him in charge to those who commanded the ship, I returned grieving, remembering him as an excellent and dear friend.
But having spent some days, and not having
been able to recover the whole debt, for the sake of speed I neglected
the balance, as being a hindrance, and myself also set sail for
Judæa, and in fifteen days arrived at Cæsarea
Stratonis. [Here the two accounts
become again closely parallel.—R.] The text is
corrupt. Dressel’s reading is adopted in the text, being
based on Rufinus’s translation. Some conjecture, “as
you will know of your own accord.”
Chapter XVI.—Peter’s Salutation.
Then the blessed man, springing forward as soon as he heard my name, kissed me; and making me sit down, straightway said, “You acted nobly in entertaining Barnabas, a herald of the truth, to the honour of the living God, being magnanimously not ashamed, nor fearing the resentment of the rude multitude. Blessed shall you be. For as you thus with all honour entertained the ambassador of the truth, so also truth herself shall constitute you, who are a stranger, a citizen of her own city. And thus you shall greatly rejoice, because you have now lent a small favour; I mean the kindness of good words. You shall be heir of blessings which are both eternal and cannot possibly be taken from you. And do not trouble yourself to detail to me your manner of life; for the veracious Barnabas has detailed to us everything relating to you, making favourable mention of you almost every day. And in order that I may tell to you briefly, as to a genuine friend, what is in hand, travel with us, unless anything hinders you, partaking of the words of truth which I am going to speak from city to city, as far as Rome itself. And if you wish to say anything, speak on.”
Chapter XVII.—Questions Propounded.
Then I set forth my purpose from the beginning, and how I had spent myself upon difficult questions, and all the things that I disclosed to you at the outset, so that I need not write the same things again. Then I said, “I hold myself in readiness to journey with you; for this, I know not how, I gladly wish. However, I wish first to be convinced concerning the truth, that I may know whether the soul is mortal or immortal; and whether, if it is eternal, it is to be judged concerning the things which it hath done here. Also, whether there is anything that is righteous and well-pleasing to God; and whether the world was made, and for what end it was made; and whether it shall be dissolved; and if it shall be dissolved, whether it shall be made better, or shall not be at all.” And not to mention them in detail, I said that I wished to learn these things, and things consequent upon these. And to this he answered: “I shall shortly convey to you, O Clement, the knowledge of the things that are; and even now listen.
Chapter XVIII.—Causes of Ignorance.
“The will of God has been kept in
obscurity in many ways. In the first place, there is evil
instruction, wicked association, terrible society, unseemly discourses,
wrongful prejudice. Thereby is error, then fearlessness,
unbelief, fornication, covetousness, vainglory; and ten thousand other
such evils, filling the world as a quantity of smoke fills a house,
have obscured the sight of the men inhabiting the world, and have not
suffered them to look up and become acquainted with God the Creator
from the delineation of Himself which He has given, and to know
what is pleasing to Him. Wherefore it behoves the lovers of
truth, crying out inwardly from their breasts, to call for aid, with
truth-loving reason, that some one living within the house A conjectural
reading, “being without the house,” seems preferable.
Chapter XIX.—The True Prophet.
“Now the Man who is the helper I call the true
Prophet; and He alone is able to enlighten the souls of men, so that
with our own eyes we may be able to see the way of eternal
salvation. But otherwise it is impossible, as you also know,
since you said a little while ago that every doctrine is set up and
pulled down, and the same is [Comp.
Recognitions, i. 16, where the discourse is more fully
given.—R.]
Chapter XX.—Peter’s Satisfaction with Clement.
And, at the same time, he satisfied me by
expounding to me who He is, and how He is found, and holding Him forth
to me as truly to be found, showing that the truth is more manifest to
the ear by the discourse of the prophet than things that are seen with
the eye; so that I was astonished, and wondered that no one sees those
things which are sought after by all, though they lie before him.
However, having written this discourse concerning the Prophet by his
order, he caused the volume to be despatched to you from Cæsarea
Stratonis, saying that he had a charge from you to send his discourses
and his acts year by year. The text is
probably corrupt or defective. As it stands, grammatically Peter
writes the discourse and sends it, and yet “by his order”
must also apply to Peter. The Recognitions make Clement
write the book and send it. The passage is deemed important, and
is accordingly discussed in Schliemann, p. 83; Hilgenfeld, p. 37; and
Uhlhorn, p. 101. [See Recognitions, i. 17. Both
passages, despite the variation, may be urged in support of the
existence of an earlier document as the common basis of the Clementine
literature.—R.]
Chapter XXI.—Unalterable Conviction.
When he had thus spoken, I answered: “Now do I thank God; for as I wished to be convinced, so He has vouchsafed to me. However, so far as concerns me, be you so far without anxiety that I shall never doubt; so much so, that if you yourself should ever wish to remove me from the prophetic doctrine, you should not be able, so well do I know what I have received. And do not think that it is a great thing that I promise you that I shall never doubt; for neither I myself, nor any man who has heard your discourse concerning the Prophet, can ever doubt of the true doctrine, having first heard and understood what is the truth of the prophetic announcement. Wherefore have confidence in the God-willed dogma; for every art of wickedness has been conquered. For against prophecy, neither arts of discourses, nor tricks of sophisms, nor syllogisms, nor any other contrivance, can prevail anything; that is, if he who has heard the true Prophet really is desirous of truth, and does not give heed to aught else under pretext of truth. So that, my lord Peter, be not disconcerted, as though you had presented the greatest good to a senseless person; for you have presented it to one sensible of the favour, and who cannot be seduced from the truth that has been committed to him. For I know that it is one of those things which one wishes to receive quickly, and not to attain slowly. Therefore I know that I should not despise, on account of the quickness with which I have got it, what has been committed to me, what is incomparable, and what alone is safe.”
Chapter XXII.—Thanksgiving.
When I had thus spoken, Peter said: “I
give thanks to God, both for your salvation and for my
satisfaction. For I am truly pleased to know that you apprehend
what is the greatness of prophecy. Since, then, as you say, if I
myself should ever wish—which God forbid—to transfer you to
another doctrine, I shall not be able to persuade you, begin from
to-morrow to attend upon me in the discussions with the
adversaries. And to-morrow I have one with Simon Magus.”
And having spoken thus, and he himself having partaken of food in
private, he ordered me also to partake; [Comp. Homily
XIII. 4. and Recognitions, i. 19.—R.]
Chapter I.—Peter’s Attendants.
Therefore the next day, I
Clement, awaking from sleep before dawn, and learning that Peter was
astir, and was conversing with his attendants concerning the worship of
God (there were sixteen of them, [With but two
exceptions, these names, or their equivalents, occur in
Recognitions, iii. 68, where importance is attached to the
number twelve. Comp. also Recognitions, ii. 1. A
comparison of these lists favors the theory of a common documentary
basis.—R.]
Chapter II.—A Sound Mind in a Sound Body.
And he, breaking off the discourse in which he was
engaged, assured me, by way of apology, why he had not awakened me that
I might hear his discourses, assigning as the reason the discomfort of
my voyage. As he wished this to be dispelled, Literally, “to
be boiled out of me.”
Chapter III.—Forewarned is Forearmed.
“And let it not be said, Is it not, then,
proper to present comforts and admonitions to those who are in any bad
case? To this I answer, that if, indeed, any one is able, let him
present them; but if not, let him bide his time. For I
know
Chapter IV.—A Request.
“However, I have learned, O Clement, how that in Alexandria Barnabas perfectly expounded to you the word respecting prophecy. Was it not so?” I answered, “Yes, and exceeding well.” Then Peter: “Therefore it is not necessary now to occupy with the instructions which you know, the time which may serve us for other instructions which you do not know.” Then said I: “You have rightly said, O Peter. But vouchsafe this to me, who purpose always to attend upon you, continuously to expound to me, a delighted hearer, the doctrine of the Prophet. For, apart from Him, as I learned from Barnabas, it is impossible to learn the truth.”
Chapter V.—Excellence of the Knowledge of the True Prophet.
And Peter, being greatly pleased with this, answered: “Already hath the rectifying process taken its end, as regards you, knowing as you do the greatness of the infallible prophecy, without which it is impossible for any one to receive that which is supremely profitable. For of many and diverse blessings which are in the things which are or which may be, the most blessed of all—whether it be eternal life, or perpetual health, or a perfect understanding, or light, or joy, or immortality, or whatever else there is or that can be supremely good in the nature of things—cannot be possessed without first knowing things as they are; and this knowledge cannot be otherwise obtained than by first becoming acquainted with the Prophet of the truth.
Chapter VI.—The True Prophet.
“Now the Prophet of the truth is He who
always knows all things—things past as they were, things present
as they are, things future as they shall be; sinless, merciful, alone
entrusted with the declaration of the truth. Read, and you shall
find that those were deceived “Were
deceived” is not in the text, but the sense demands some such
expression should be supplied.
Chapter VII.—Unaided Quest of Truth Profitless.
“All therefore who ever sought the truth, trusting to themselves to be able to find it, fell into a snare. This is what both the philosophers of the Greeks, and the more intelligent of the barbarians, have suffered. For, applying themselves to things visible, they have given decisions by conjecture on things not apparent, thinking that that was truth which at any time presented itself to them as such. For, like persons who know the truth, they, still seeking the truth, reject some of the suppositions that are presented to them, and lay hold of others, as if they knew, while they do not know, what things are true and what are false. And they dogmatize concerning truth, even those who are seeking after truth, not knowing that he who seeks truth cannot learn it from his own wandering. For not even, as I said, can he recognise her when she stands by him, since he is unacquainted with her.
Chapter VIII.—Test of Truth.
“And it is by no means that which is true,
but that which is pleasing, which persuades every one who seeks to
learn from himself. Since, therefore, one thing is pleasing to
one, and another to another, one thing prevails over one as truth, and
another thing over another. But the truth is that which is
approved by the Prophet, not that which is pleasant to each
individual. For that which is one would be many, if the pleasing
were the true; which is impossible. Wherefore also the Grecian
philologers—rather than philosophers φιλόλογοι,
οὐ
φιλόσοφοι,
“lovers of words, not lovers of wisdom.”
Chapter IX.—“The Weak Things of the World.”
“Whence a man ought to pass by all else, and commit himself to the Prophet of the truth alone. And we are all able to judge of Him, whether he is a prophet, even although we be wholly unlearned, and novices in sophisms, and unskilled in geometry, and uninitiated in music. For God, as caring for all, has made the discovery concerning Himself easier to all, in order that neither the barbarians might be powerless, nor the Greeks unable to find Him. Therefore the discovery concerning Him is easy; and thus it is:—
Chapter X.—Test of the Prophet.
“If he is a Prophet, and is able to know how the world was made, and the things that are in it, and the things that shall be to the end, if He has foretold us anything, and we have ascertained that it has been perfectly accomplished, we easily believe that the things shall be which He says are to be, from the things that have been already; we believe Him, I say, as not only knowing, but foreknowing. To whom then, however limited an understanding he may have, does it not appear, that it behoves us, with respect to the things that are pleasing to God, to believe beyond all others Him who beyond all men knows, even though He has not learned? Wherefore, if any one should be unwilling to concede the power of knowing the truth to such an one—I mean to Him who has foreknowledge through the divinity of the Spirit that is in Him—conceding the power of knowing to any one else, is he not void of understanding, in conceding to him who is no prophet, that power of knowing which he would not concede to the Prophet?
Chapter XI.—Ignorance, Knowledge, Foreknowledge.
“Wherefore, before all things, we must test the Prophet with all judgment by means of the prophetic promise; and having ascertained Him to be the Prophet, we must undoubtingly follow the other words of His teaching; and having confidence concerning things hoped for, we must conduct ourselves according to the first judgment, knowing that He who tells us these things has not a nature to lie. Wherefore, if any of the things that are afterwards spoken by Him do not appear to us to be well spoken, we must know that it is not that it has been spoken amiss, but that it is that we have not conceived it aright. For ignorance does not judge knowledge, and so neither is knowledge competent truly to judge foreknowledge; but foreknowledge affords knowledge to the ignorant.
Chapter XII.—Doctrine of the True Prophet.
“Hence, O beloved Clement, if you would know the
things pertaining to God, you have to learn them from Him alone,
because He alone knows the truth. For if any one else knows
any
Chapter XIII.—Future Rewards and Punishments.
“For there is every necessity, that he who
says that God is by His nature righteous, should believe also that the
souls of men are immortal: for where would be His justice, when
some, having lived piously, have been evil-treated, and sometimes
violently cut off, while others who have been wholly impious, and have
indulged in luxurious living, have died the common death of men?
Since therefore, without all contradiction, God who is good is also
just, He shall not otherwise be known to be just, unless the soul after
its separation from the body be immortal, so that the wicked man, being
in hell, Lit. Hades.
Chapter XIV.—Righteousness and Unrighteousness.
“But if any one, according to the opinion of this Simon the Samaritan, will not admit that God is just, to whom then can any one ascribe justice, or the possibility of it? For if the Root of all have it not, there is every necessity to think that it must be impossible to find it in human nature, which, is, as it were, the fruit. And if it is to be found in man, how much more in God! But if righteousness can be found nowhere, neither in God nor in man, then neither can unrighteousness. But there is such a thing as righteousness, for unrighteousness takes its name from the existence of righteousness; for it is called unrighteousness, when righteousness is compared with it, and is found to be opposite to it.
Chapter XV.—Pairs.
“Hence therefore God, teaching men with
respect to the truth of existing things, being Himself one, has
distinguished all principles into pairs and opposites, Literally,
“twofoldly and oppositely.” [On the doctrine of pairs
compare chap. 33, iii. 23, Recognitions, iii.
61.—R.]
Chapter XVI.—Man’s Ways Opposite to God’s.
“As in the beginning God, who is one, like a
right hand and a left, made the heavens first and then the earth, so
also He constituted all the combinations in order; but upon men He no
more does this, but varies all the combinations. For whereas from
Him the greater things come first, and the inferior second, we find the
opposite in men—the first worse, and the second superior.
Therefore from Adam, who was made after the image of God, there sprang
first the unrighteous Cain, and then the righteous Abel. Again,
from him who amongst you is called Deucalion, Noah. For
“first” Wieseler conjectures
“different,”—two different persons.
Chapter XVII.—First the Worse, Then the Better.
“In like manner, the combination with
respect to Elias, which behoved to have come, has been willingly put
off to another time, having determined to enjoy it conveniently
hereafter. In this sentence the
text is probably corrupted. The general meaning seems to be, that
he does not enter fully at present into the subject of Elias, or John
the Baptist, and the Christ, the greatest among the sons of men, coming
after, but that he will return to the subject on a fitting
occasion.
Chapter XVIII.—Mistake About Simon Magus.
“Since, then, as I said, some men do not know the rule of combination, thence they do not know who is my precursor Simon. For if he were known, he would not be believed; but now, not being known, he is improperly believed; and though his deeds are those of a hater, he is loved; and though an enemy, he is received as a friend; and though he be death, he is desired as a saviour; and though fire, he is esteemed as light; and though a deceiver, he is believed as a speaker of truth.”
Then I Clement, when I heard this, said, “Who then, I pray you, is this who is such a deceiver? I should like to be informed.” Then said Peter: “If you wish to learn, it is in your power to know it from those from whom I also got accurate information on all points respecting him.
Chapter XIX.—Justa, a Proselyte.
“There is amongst us one Justa, a
Syro-Phœnician, by race a Canaanite, whose daughter was oppressed
with a grievous disease. [Chaps.
19–21 are peculiar to the Homilies, though in
Recognitions, vii. 32, Justa is named as having purchased and
educated Niceta and Aquila.—R.] For διαφόροις
Duncker proposes ἀδιαφόροις,
“meats without distinction.” That is, having
caused to be a Gentile, by abstaining from forbidden foods. There are several
various readings in this sentence, and none of them can be strictly
construed; but the general sense is obvious.
Chapter XX.—Divorced for the Faith.
“She, therefore, having taken up a manner of life according to the law, was, with the daughter who had been healed, driven out from her home by her husband, whose sentiments were opposed to ours. But she, being faithful to her engagements, and being in affluent circumstances, remained a widow herself, but gave her daughter in marriage to a certain man who was attached to the true faith, and who was poor. And, abstaining from marriage for the sake of her daughter, she bought two boys and educated them, and had them in place of sons. And they being educated from their boyhood with Simon Magus, have learned all things concerning him. For such was their friendship, that they were associated with him in all things in which he wished to unite with them.
Chapter XXI.—Justa’s Adopted Sons, Associates with Simon.
“These men having fallen in with Zacchæus, who sojourned here, and having received the word of truth from him, and having repented of their former innovations, and immediately denouncing Simon as being privy with him in all things, as soon as I came to sojourn here, they came to me with their foster-mother, being presented to me by him, Zacchæus, and ever since they continue with me, enjoying instructions in the truth.” When Peter had said this, he sent for them, and charged them that they should accurately relate to me all things concerning Simon. And they, having called God to witness that in nothing they would falsify, proceeded with the relation.
Chapter XXII.—Doctrines of Simon.
First Aquila began to speak in this wise:
“Listen, O dearest brother, that you may know accurately
everything about this man, whose he is, and what, and whence; and what
the things are which he does, and how and why he does them. [For the
parallel account of Simon, given also by Aquila, see
Recognitions, ii. 7–15.—R.] The Vatican
ms. adds, “which is in Egypt (or, on the
Nile), in Greek culture.” [Comp.
Recognitions, i. 72—R.]
Chapter XXIII.—Simon a Disciple of the Baptist.
“But that he came to deal with the doctrines
of religion happened on this wise. There was one John, a
day-baptist, A day-baptist is
taken to mean “one who baptizes every day.” [Called
“Luna” in the Recognitions.—R.] [Peculiar, in
this detailed form, to the Homilies.—R.]
Chapter XXIV.—Electioneering Stratagems.
“He being absent in Egypt for the practice
of magic, and John being killed, Dositheus desiring the
leadership, [Compare the
varied account in Recognitions, ii. 8.—R.]
Chapter XXV.—Simon’s Deceit.
“But Simon is going about in company with
Helena, and even till now, as you see, is stirring up the people.
And he says that he has brought down this Helena from the highest
heavens to the world; being queen, as the all-bearing being, and
wisdom, for whose sake, says he, the Greeks and barbarians fought,
having before their eyes but an image of truth; We have here an
allusion to the tradition that it was only an image of Helen that was
taken to Troy, and not the real Helen herself.
Chapter XXVI.—His Wickedness.
“For he even began to commit murder [With the
account of Simon’s doings in chaps. 26–32 compare
Recognitions, ii. 9, 10, 13–15; iii.
47.—R.] Which was used by the
ancients as cupping-glasses are now used.
Chapter XXVII.—His Promises.
When Aquila had thus spoken, his brother Nicetas
said: “It is necessary, O Clement our brother, for me to
mention what has been left out by Aquila. For, in the first
place, God is witness that we assisted him in no impious work, but that
we looked on while he wrought; and as long as he did harmless things,
and exhibited them, we were also pleased. But when, in order to
deceive the godly, he said that he did, by means of godhead, the things
that were done by magic, we no longer endured him, though he made us
many promises, especially that our statues should be thought worthy of
a place in the temple, The Vatican
ms. and Epitome read, “that a
shrine and statues should be erected in honour of us.”
Chapter XXVIII.—Fruitless Counsel.
“These things, and things reckoned greater than these, he promised us, on condition only that we should associate with him, and keep silence as to the wickedness of his undertaking, so that the scheme of his deceit might succeed. But still we would not consent, but even counselled him to desist from such madness, saying to him: ‘We, O Simon, remembering our friendship towards you from our childhood, and out of affection for you, give you good counsel. Desist from this attempt. You cannot be a God. Fear Him who is really God. Know that you are a man, and that the time of your life is short; and though you should get great riches, or even become a king, few things accrue to the short time of your life for enjoyment, and things wickedly gotten soon flee away, and procure everlasting punishment for the adventurer. Wherefore we counsel you to fear God, by whom the soul of every one must be judged for the deeds that he hath done here.’
Chapter XXIX.—Immortality of the Soul.
“When he heard this he laughed; and when we asked him why he laughed at us for giving him good counsel, he answered: ‘I laugh at your foolish supposition, because you believe that the soul of man is immortal.’ Then I said: ‘We do not wonder, O Simon, at your attempting to deceive us, but we are confounded at the way in which you deceive even yourself. Tell me, O Simon, even if no one else has been fully convinced that the soul is immortal, at all events you and we ought to be so: you as having separated one from a human body, and conversed with it, and laid your commands upon it; and we as having been present, and heard your commands, and clearly witnessed the performance of what was ordered.’ Then said Simon: ‘I know what you mean; but you know nothing of the matters concerning which you reason.’ Then said Nicetas: ‘If you know, speak; but if you do not know, do not suppose that we can be deceived by your saying that you know, and that we do not. For we are not so childish, that you can sow in us a shrewd suspicion that we should think that you know some unutterable things, and so that you should take and hold us in subjection, by holding us in restraint through means of desire.’
Chapter XXX.—An Argument.
“Then Simon said: ‘I am aware that you
know that I separated a soul from a human body; but I know that you are
ignorant that it is not the soul of the dead person that ministers to
me, for it does not exist; but a certain demon works, pretending to be
the soul.’ Then said Nicetas: ‘Many incredible
things we have heard in our lifetime, but aught more senseless than
this speech we do not expect ever to hear. For if a demon
pretends to be the soul of the dead person, what is the use of the soul
at all, that it should be separated from the body? Were not we
ourselves present and heard you conjuring the soul from the body?
And how comes it that, when one is conjured, another who is not
conjured obeys, as if it were frightened? And you yourself, when
at any time we have asked you why the conferences sometimes cease, did
not you say that the soul, having fulfilled the time upon earth which
it was to have passed in the body, goes to Hades? And you added,
that
Chapter XXXI.—A Dilemma.
Nicetas having thus spoken, Aquila himself in turn
said: “This only should I wish to learn of you, Simon,
whether it is the soul or whether it is a demon that is conjured:
what is it afraid of, that it does not despise the conjuration?
Then Simon said: ‘It knows that it should suffer punishment
if it were disobedient.’ Then said Aquila:
‘Therefore, if the soul comes when conjured, there is also a
judgment. If, therefore, souls are immortal, assuredly there is
also a judgment. As you say, then, that those which are conjured
on wicked business are punished if they disobey, how are you not afraid
to compel them, when those that are compelled are punished for
disobedience? For it is not wonderful that you do not already
suffer for your doings, seeing the judgment has not yet come, when you
are to suffer the penalty of those deeds which you have compelled
others to do, and when that which has been done under compulsion shall
be pardoned, as having been out of respect for the oath which led to
the evil action.’ The Latin
translates: “as having preferred the oath to the evil
action.”
Chapter XXXII.—Simon’s Prodigies.
Aquila having thus spoken, I Clement inquired: “What, then, are the prodigies that he works?” And they told me that he makes statues walk, and that he rolls himself on the fire, and is not burnt; and sometimes he flies; and he makes loaves of stones; he becomes a serpent; he transforms himself into a goat; he becomes two-faced; he changes himself into gold; he opens lockfast gates; he melts iron; at banquets he produces images of all manner of forms. In his house he makes dishes be seen as borne of themselves to wait upon him, no bearers being seen. I wondered when I heard them speak thus; but many bore witness that they had been present, and had seen such things.
Chapter XXXIII.—Doctrine of Pairs.
These things having been thus spoken, the
excellent Peter himself also proceeded to speak: [Chaps. 32,
34, find a parallel in Recognitions, iii. 59, 60, at the close
of the discussion with Simon.—R.]
Chapter XXXIV.—Useless and Philanthropic Miracles.
“Those, then, are useless signs, which you say that Simon did. But I say that the making statues walk, and rolling himself on burning coals, and becoming a dragon, and being changed into a goat, and flying in the air, and all such things, not being for the healing of man, are of a nature to deceive many. But the miracles of compassionate truth are philanthropic, such as you have heard that the Lord did, and that I after Him accomplish by my prayers; at which most of you have been present, some being freed from all kinds of diseases, and some from demons, some having their hands restored, and some their feet, some recovering their eyesight, and some their hearing, and whatever else a man can do, being of a philanthropic spirit.”
Chapter XXXV.—Discussion Postponed.
When Peter had thus spoken, towards dawn Zacchæus entered and saluted us, and said to Peter: “Simon puts off the inquiry till to-morrow; for to-day is his Sabbath, which occurs at intervals of eleven days.” To him Peter answered: “Say to Simon, Whenever thou wishest; and know thou that we are always in readiness to meet thee, by divine providence, when thou desirest.” And Zacchæus hearing this, went out to return the answer.
Chapter XXXVI.—All for the Best.
But he (Peter) saw me disheartened, and asked the
reason; and being told that it proceeded from no cause but the
postponement of [Comp.
Recognitions, i. 21.—R.]
Chapter XXXVII.—Spies in the Enemy’s Camp.
“Some [From chap. 27
to iii. 28 the matter is peculiar to the Homilies. The
views stated are obviously coloured by the Gnostic Ebionism of the
author.—R.]
Chapter XXXVIII.—Corruption of the Law.
“For the Scriptures have had joined to them
many falsehoods against God on this account. The prophet Moses
having by the order of God delivered the law, with the explanations, to
certain chosen men, some seventy in number, in order that they also
might instruct such of the people as chose, after a little the written
law had added to it certain falsehoods contrary to the law of
God, The Vatican
ms. reads: “against the only
God.”
Chapter XXXIX.—Tactics.
“Simon, therefore, as I learn, intends to
come into public, and to speak of those chapters against God that are
added to the Scriptures, for the sake of temptation, that he may seduce
as many wretched ones as he can from the love of God. For we do
not wish to say in public that these chapters are added to the Bible,
since we should thereby perplex the unlearned multitudes, and so
accomplish the purpose of this wicked Simon. For they not having
yet the power of discerning, would flee from us as impious; or, as if
not only the blasphemous chapters were false, they would even withdraw
from the word. Wherefore we are under a necessity of assenting to
the false chapters, and putting questions in return to him concerning
them, to draw him into a strait, and to give in private an explanation
of the chapters that are spoken against God to the well-disposed after
a trial of their faith; and of this there is but one way, and that a
brief one. It is this. [This view of
the Scriptures, as held by Peter, is one of the marked characteristics
of the Homilies.—R.]
Chapter XL.—Preliminary Instruction.
“Everything that is spoken or written against God is false. But that we say this truly, not only for the sake of reputation, but for the sake of truth, I shall convince you when my discourse has proceeded a little further. Whence you, my most beloved Clement, ought not to be sorry at Simon’s having interposed a day between this and the discussion. For to-day, before the discussion, you shall be instructed concerning the chapters added to the Scriptures; and then in the discussion concerning the only one and good God, the Maker also of the world, you ought not to be distracted. But in the discussion you will even wonder how impious men, overlooking the multitudes of things that are spoken in the Scriptures for God, and looking at those that are spoken against Him, gladly bring these forward; and thus the hearers, by reason of ignorance, believing the things against God, become outcasts from His kingdom. Wherefore you, by advantage of the postponement, learning the mystery of the Scriptures, and gaining the means of not sinning against God, will incomparably rejoice.”
Chapter XLI.—Asking for Information, Not Contradiction.
Then I Clement, hearing this, said: “Truly I
rejoice, and I give thanks to God, who in all things doeth well.
However, he knows that I shall be able to think nothing other than that
all The text has
ὑπό, “by,” which has been altered
into ὑπέρ. Davis would read σου, “by you.”
Chapter XLII.—Right Notions of God Essential to Holiness.
“But what I am going to tell you will be
sufficient by way of example. But I do not think, my dear
Clement, that any one who possesses ever so little love to God and
ingenuousness, will be able to take in, or even to hear, the things
that are spoken against Him. For how is it that he can have a
monarchic Cotelerius doubts
whether this expression means a soul ruling over his body, or a soul
disposed to favor monarchical rule. The former explanation seems
more probable.
Chapter XLIII.—A Priori Argument on the Divine Attributes.
“Wherefore, far be it from us to believe that the Lord of all, who made the heaven and the earth, and all things that are in them, shares His government with others, or that He lies. For if He lies, then who speaks truth? Or that He makes experiments as in ignorance; for then who foreknows? And if He deliberates, and changes His purpose, who is perfect in understanding and permanent in design? If He envies, who is above rivalry? If He hardens hearts, who makes wise? If He makes blind and deaf, who has given sight and hearing? If He commits pilfering, who administers justice? If He mocks, who is sincere? If He is weak, who is omnipotent? If He is unjust, who is just? If He makes evil things, who shall make good things? If He does evil, who shall do good?
Chapter XLIV.—The Same Continued.
“But if He desires the fruitful
hill, Wieseler considers this
corrupt, and amends: “if He desires more.”
Chapter XLV.—How God is to Be Thought of.
“Wherefore, Clement, my son, beware of
thinking otherwise of God, than that He is the only God, and Lord, and
Father, good and righteous, the Creator, long-suffering, merciful, the
sustainer, the benefactor, ordaining love of men, counselling purity,
immortal and making immortal, incomparable, dwelling in the souls of
the good, that cannot be contained and yet is contained, The Latin has here,
“imperceptus et perceptus;” but Wieseler points out that
χωρούμενος
has reference to God’s dwelling in the souls of the good, and
thus He is contained by them.
Chapter XLVI.—Judgment to Come.
“This is our Judge, to whom it behoves us to look. and to regulate our own souls, thinking all things in His favour, speaking well of Him, persuaded that by His long-suffering He brings to light the obstinacy of all, and is alone good. And He, at the end of all, shall sit as a just Judge upon every one of those who have attempted what they ought not.”
Chapter XLVII.—A Pertinent Question.
When I Clement heard this, I said, “Truly, this is
a godliness; truly this is piety.” And again I said:
“I would learn, therefore, why the Bible has written anything of
this sort? For I remember that you said that it was for the
con
Chapter XLVIII.—A Particular Case.
Then Peter answered: “You speak well in your inquiry; for it will be for your safety. Therefore listen: Since there are many things that are spoken by the Scriptures against God, as time presses on account of the evening, ask with respect to any one matter that you please, and I will explain it, showing that it is false, not only because it is spoken against God, but because it is really false.” Then I answered: “I wish to learn how, when the Scriptures say that God is ignorant, you can show that He knows?”
Chapter XLIX.—Reductio a.d. Absurdum.
Then Peter answered: “You have presented us with a matter that can easily be answered. However, listen, how God is ignorant of nothing, but even foreknows. But first answer me what I ask of you. He who wrote the Bible, and told how the world was made, and said that God does not foreknow, was he a man or not?” Then I said: “He was a man.” Then Peter answered: “How, then, was it possible for him, being a man, to know assuredly how the world was made, and that God does not foreknow?”
Chapter L.—A Satisfactory Answer.
Then I, already perceiving the explanation, smiled, and said that he was a prophet. And Peter said: “If, then, he was a prophet, being a man, he was ignorant of nothing, by reason of his having received foreknowledge from God; how then, should He, who gave to man the gift of foreknowledge, being God, Himself be ignorant?” And I said: “You have spoken rightly.” Then Peter said: “Come with me one step further. It being acknowledged by us that God foreknows all things, there is every necessity that the scriptures are false which say that He is ignorant, and those are true which say that He knows.” Then said I: “It must needs be so.”
Chapter LI.—Weigh in the Balance.
Then Peter said: “If, therefore, some
of the Scriptures are true and some false, with good reason said our
Master, ‘Be ye good money-changers,’ This is quoted
three times in the Homilies as a saying of our Lord, viz., here
and in Homily III. chap. 50, and Homily XVIII. chap. 20. It is
probably taken from one of the apocryphal Gospels. In Homily
XVIII. chap. 20 the meaning is shown to be, that as it is the part of a
money-changer to distinguish spurious coins from genuine, so it is part
of a Christian to distinguish false statements from true. A corruption of the
texts,
Chapter LII.—Sins of the Saints Denied.
Then Peter answered: “Assuredly, with
good reason, I neither believe anything against God, nor against the
just men recorded in the law, taking for granted that they are impious
imaginations. For, as I am persuaded, neither was Adam a
transgressor, who was fashioned by the hands of God; nor was Noah
drunken, who was found righteous above all the world;
Chapter LIII.—Close of the Conference.
“But of these and such like things I shall afford you an explanation in due time. But for the rest, since, as you see, the evening has come upon us, let what has been said be enough for to-day. But whenever you wish, and about whatever you wish, ask boldly of us, and we shall gladly explain it at once.” Thus having spoken, he rose up. And then, having partaken of food, we turned to sleep, for the night had come upon us.
Chapter I.—The Morning of the Discussion.
Two days, therefore,
having elapsed, and while the third was dawning, I Clement, and the
rest of our companions, being roused about the second cock-crowing, in
order to the discussion with Simon, found the lamp still alight, and
Peter kneeling in prayer. Therefore, having finished his
supplication, and turning round, and seeing us in readiness to hear, he
said: [The first
twenty-eight chapters of this homily have no exact parallel in the
Recognitions; much of the matter is peculiar to this
work.—R.]
Chapter II.—Simon’s Design.
“I wish you to know that those who, according to our arrangement, associate with Simon that they may learn his intentions, and submit them to us, so that we may be able to cope with his variety of wickedness, these men have sent to me, and informed me that Simon to-day is, as he arranged, prepared to come before all, and show from the Scriptures that He who made the heaven and the earth, and all things in them, is not the Supreme God, but that there is another, unknown and supreme, as being in an unspeakable manner God of gods; and that He sent two gods, one of whom is he who made the world, and the other he who gave the law. And these things he contrives to say, that he may dissipate the right faith of those who would worship the one and only God who made heaven and earth.
Chapter III.—His Object.
“When I heard this, how was I not disheartened! Wherefore I wished you also, my brethren, who associate with me, to know that I am beyond measure grieved in my soul, seeing the wicked one awake for the temptation of men, and men wholly indifferent about their own salvation. For to those from amongst the Gentiles who were about being persuaded respecting the earthly images that they are no gods, he has contrived to bring in opinions of many other gods, in order that, if they cease from the polytheo-mania, they may be deceived to speak otherwise, and even worse than they now do, against the sole government of God, so that they may not yet value the truths connected with that monarchy, and may never be able to obtain mercy. And for the sake of this attempt Simon comes to do battle with us, armed with the false chapters of the Scriptures. And what is more dreadful, he is not afraid to dogmatize thus against the true God from the prophets whom he does not in fact believe.
Chapter IV.—Snares Laid for the Gentiles.
“And with us, indeed, who have had handed down from our forefathers the worship of the God who made all things, and also the mystery of the books which are able to deceive, he will not prevail; but with those from amongst the Gentiles who have the polytheistic fancy bred in them, and who know not the falsehoods of the Scriptures, he will prevail much. And not only he; but if any other shall recount to those from among the Gentiles any vain, dreamlike, richly set out story against God, he will be believed, because from their childhood their minds are accustomed to take in things spoken against God. And few there shall be of them, as a few out of a multitude, who through ingenuousness shall not be willing so much as to hear an evil word against the God who made all things. And to these alone from amongst the Gentiles it shall be vouchsafed to be saved. Let not any one of you, therefore, altogether complain of Simon, or of any one else; for nothing happens unjustly, since even the falsehoods of Scripture are with good reason presented for a test.”
Chapter V.—Use of Errors.
Then I Clement, hearing this, said: “How say you, my lord, that even the falsehoods of the Scriptures are set forth happily for the proof of men?” And he answered: “The falsehoods of the Scriptures have been permitted to be written for a certain righteous reason, at the demand of evil. And when I say happily, I mean this: In the account of God, the wicked one, not loving God less than the good one, is exceeded by the good in this one thing only, that he, not pardoning those who are impious on account of ignorance, through love towards that which is profound, desires the destruction of the impious; but the good one desires to present them with a remedy. For the good one desires all to be healed by repentance, but saves those only who know God. But those who know Him not He does not heal: not that He does not wish to do so, but because it is not lawful to afford to those who, through want of judgment, are like to irrational animals, the good things which have been prepared for the children of the kingdom.
Chapter VI.—Purgatory and Hell.
“Such is the nature of the one and only God, who
made the world, and who created us, and who has given us all things,
that as long as any one is within the limit of piety, and does not
The text manifestly
corrupt. Perhaps, rather,
“the greatest part.”
Chapter VII.—What is Impiety?
“But impiety against Him is, in the matter of religion, to die saying there is another God, whether superior or inferior, or in any way saying that there is one besides Him who really is. For He who truly is, is He whose form the body of man bears; for whose sake the heaven and all the stars, though in their essence superior, submit to serve him who is in essence inferior, on account of the form of the Ruler. So much has God blessed man above all, in order that, loving the Benefactor in proportion to the multitude of His benefits, by means of this love he may be saved for the world to come.
Chapter VIII.—Wiles of the Devil.
“Therefore the love of men towards God is sufficient for salvation. And this the wicked one knows; and while we are hastening to sow the love towards Him which makes immortal in the souls of those who from among the Gentiles are ready to believe in the one and only God, this wicked one, having sufficient armour against the ignorant for their destruction, hastens to sow the supposition of many gods, or at least of one greater, in order that men, conceiving and being persuaded of what is not wisdom, may die, as in the crime of adultery, and be cast out from His kingdom.
Chapter IX.—Uncertainty of the Scriptures.
“Worthy, therefore, of rejection is every one who is willing so much as to hear anything against the monarchy of God; but if any one dares to hear anything against God, as trusting in the Scriptures, let him first of all consider with me that if any one, as he pleases, form a dogma agreeable to himself, and then carefully search the Scriptures, he will be able to produce many testimonies from them in favour of the dogma that he has formed. How, then, can confidence be placed in them against God, when what every man wishes is found in them?
Chapter X.—Simon’s Intention.
“Therefore Simon, who is going to discuss in public with us to-morrow, is bold against the monarchy of God, wishing to produce many statements from these Scriptures, to the effect that there are many gods, and a certain one who is not He who made this world, but who is superior to Him; and, at the same time, he is going to offer many scriptural proofs. But we also can easily show many passages from them that He who made the world alone is God, and that there is none other besides Him. But if any one shall wish to speak otherwise, he also shall be able to produce proofs from them at his pleasure. For the Scriptures say all manner of things, that no one of those who inquire ungratefully may find the truth, but simply what he wishes to find, the truth being reserved for the grateful now gratitude is to preserve our love to Him who is the cause of our being.
Chapter XI.—Distinction Between Prediction and Prophecy.
“Whence it must before all things be known, that nowhere can truth be found unless from a prophet of truth. But He is a true Prophet, who always knows all things, and even the thoughts of all men, who is without sin, as being convinced respecting the judgment of God. Wherefore we ought not simply to consider respecting His foreknowledge, but whether His foreknowledge can stand, apart from other cause. For physicians predict certain things, having the pulse of the patient as matter submitted to them; and some predict by means of having fowls, and some by having sacrifices, and others by having many various matters submitted to them; yet these are not prophets.
Chapter XII.—The Same.
“But if any one should say that the
foreknowledge shown by these predictions is like to that
foreknowledge which is really implanted, he were much deceived.
For he only declares such things as being present, and that if he
speaks truth. However, even these things are serviceable to me,
for they establish that there is such a thing as foreknowledge.
But the foreknowledge of the one true Prophet does not only know things
present, but stretches out prophecy without limit as far as the world
to
Chapter XIII.—Prophetic Knowledge Constant.
“Wherefore He confidently made statements respecting things that are to be—I mean sufferings, places, limits. For, being a faultless Prophet, and looking upon all things with the boundless eye of His soul, He knows hidden things. But if we should hold, as many do, that even the true Prophet, not always, but sometimes, when He has the Spirit, and through it, foreknows, but when He has it not is ignorant,—if we should suppose thus, we should deceive ourselves and mislead others. For such a matter belongs to those who are madly inspired by the spirit of disorder—to those who are drunken beside the altars, and are gorged with fat.
Chapter XIV.—Prophetic Spirit Constant.
“For if it were permitted to any one who will profess prophecy to have it believed in the cases in which he was found false, that then he had not the Holy Spirit of foreknowledge, it will be difficult to convict him of being a false prophet; for among the many things that he speaks, a few come to pass, and then he is believed to have the Spirit, although he speaks the first things last, and the last first; speaks of past events as future, and future as already past; and also without sequence; or things borrowed from others and altered, and some that are lessened, unformed, foolish, ambiguous, unseemly, obscure, proclaiming all unconscientiousness.
Chapter XV.—Christ’s Prophecies.
“But our Master did not prophesy after this
fashion; but, as I have already said, being a prophet by an inborn and
ever-flowing Spirit, and knowing all things at all times, He
confidently set forth, plainly as I said before, sufferings, places,
appointed times, manners, limits. Accordingly, therefore,
prophesying concerning the temple, He said: ‘See ye these
buildings? Verily I say to you, There shall not be left here one
stone upon another which shall not be taken away; and this generation
shall not pass until the destruction begin. For they shall come,
and shall sit here, and shall besiege it, and shall slay your children
here.’
Chapter XVI.—Doctrine of Conjunction.
“However, there are many proclaimers of error, having one chief, even the chief of wickedness, just as the Prophet of truth, being one, and being also the chief of piety, shall in His own times have as His prophets all who are found pure. But the chief cause of men being deceived is this, their not understanding beforehand the doctrine of conjunction, which I shall not fail to expound to you in private every day, summarily; for it were too long to speak in detail. Be you therefore to me truth-loving judges of the things that are spoken.
Chapter XVII.—Whether Adam Had the Spirit.
“But I shall begin the statement now.
God having made all things, if any one will not allow to a man,
fashioned by His hands, to have possessed His great and Holy Spirit of
foreknowledge, how does not he greatly err who attributes it to another
born of a spurious stock! [Here we find another
view, suggesting the speculative opinions for which the author desires
the indorsement of Peter.—R.]
Chapter XVIII.—Adam Not Ignorant.
“Be not deceived. Our father was
ignorant of nothing; since, indeed, even the law publicly current,
though charging him with the crime of ignorance for the sake of the
unworthy, sends to him those desirous of knowledge, saying, ‘Ask
your father, and he will tell you; your elders, and they will declare
to you.’
Chapter XIX.—Reign of Christ.
“On this account, I say, He Himself, rising
from His seat as a father for his children, proclaiming the things
which from the beginning were delivered in secret to the worthy,
extending mercy even to the Gentiles, and compassionating the souls of
all, neglected His own kindred. For He, being thought worthy to
be King of the world to come, fights against From a conjectural
reading by Neander.
Chapter XX.—Christ the Only Prophet Has Appeared in Different Ages.
“But give heed to my first discourse of the truth. If any one do not allow the man fashioned by the hands of God to have had the Holy Spirit of Christ, how is he not guilty of the greatest impiety in allowing another born of an impure stock to have it? But he would act most piously, if he should not allow to another to have it, but should say that he alone has it, who has changed his forms and his names from the beginning of the world, and so reappeared again and again in the world, until coming upon his own times, and being anointed with mercy for the works of God, he shall enjoy rest for ever. His honour it is to bear rule and lordship over all things, in air, earth, and waters. But in addition to these, himself having made man, he had breath, the indescribable garment of the soul, that he might be able to be immortal.
Chapter XXI.—The Eating of the Forbidden Fruit Denied.
“He himself being the only true prophet,
fittingly gave names to each animal, according to the merits of its
nature, as having made it. For if he gave a name to any one, that
was also the name of that which was made, being given by him who made
it.
Chapter XXII.—Male and Female.
“But a companion was created along with him,
a female nature, much differing from him, as quality from substance, as
the moon from the sun, as fire from light. She, as a female
ruling the present world as her like, That is, the present
world is female, and is under the rule of the female; the world to come
is male, and is under the rule of the male. The allusion is to
the fact that John the Baptist is called the greatest of those born of
woman, while Christ is called the Son of man.
Chapter XXIII.—Two Kinds of Prophecy.
“Let us then understand that there are two
kinds of prophecy: Literally,
“Let there be to us two genuine prophecies.” [The doctrine of
these chapters is tinged with Gnostic dualism; much of the matter
might, according to tradition, have been equally well put in the mouth
of Simon.—R.]
Chapter XXIV.—The Prophetess a Misleader.
“However, she, not only presuming to say and to
hear that there are many gods, but also believing herself to be one,
and in hope of being
Chapter XXV.—Cain’s Name and Nature.
“Hence the ambiguous name which she gave to
her first-born son, calling him Cain, which has
a capability of interpretation in two ways; [Note the fantastic
mysticism of this interpretation here given.—R.] Qu. “towards
Abel”?
Chapter XXVI.—Abel’s Name and Nature.
“But he who amongst the sons of men had prophecy innate to his soul as belonging to it, expressly, as being a male, indicating the hopes of the world to come, called his own son Abel, which without any ambiguity is translated Grief. For he assigns to his sons to grieve over their deceived brethren. He does not deceive them when he promises them comfort in the world to come. When he says that we must pray to one only God, he neither himself speaks of gods, nor does he believe another who speaks of them. He keeps the good which he has, and increases more and more. He hates sacrifices, bloodshed, and libations; he loves the chaste, the pure, the holy. He quenches the fire of altars, represses wars, teaches pious preachers wisdom, purges sins, sanctions marriage, approves temperance, leads all to chastity, makes men liberal, prescribes justice, seals those of them who are perfect, publishes the word of peace, prophesies explicitly, speaks decidedly, frequently makes mention of the eternal fire of punishment, constantly announces the kingdom of God, indicates heavenly riches, promises unfading glory, shows the remission of sins by works.
Chapter XXVII.—The Prophet and the Prophetess.
“And what need is there to say more? The male is wholly truth, the female wholly falsehood. But he who is born of the male and the female, in some things speaks truth, in some falsehood. For the female, surrounding the white seed of the male with her own blood, as with red fire, sustains her own weakness with the extraneous supports of bones, and, pleased with the temporary flower of flesh, and spoiling the strength of the judgment by short pleasures, leads the greater part into fornication, and thus deprives them of the coming excellent Bridegroom. For every person is a bride, whenever, being sown with the true Prophet’s whole word of truth, he is enlightened in his understanding.
Chapter XXVIII.—Spiritual Adultery.
“Wherefore, it is fitting to hear the one only Prophet of the truth, knowing that the word that is sown by another bearing the charge of fornication, is, as it were, cast out by the Bridegroom from His kingdom. But to those who know the mystery, death is also produced by spiritual adultery. For whenever the soul is sown by others, then it is forsaken by the Spirit, as guilty of fornication or adultery; and so the living body, the life-giving Spirit being withdrawn, is dissolved into dust, and the rightful punishment of sin is suffered at the time of the judgment by the soul, after the dissolution of the body; even as, among men, she who is caught in adultery is first cast out from the house, and then afterwards is condemned to punishment.”
Chapter XXIX.—The Signal Given.
While Peter was about to explain fully to us this mystic
word, Zacchæus came, saying: “Now indeed, O Peter, is
the time for you to go out and engage in the discussion; for a great
crowd awaits you, packed together in the court; and in the midst of
them stands Simon, like a war-chieftain attended by his
spearmen.” And Peter, hearing this, ordered me to withdraw
for prayer, as not yet having received baptism for salvation, and then
said to those who were already perfected: “Let us rise and
pray that God, by His unfailing mercies, may help me striving for the
salvation of the men whom He has made.” And having thus
said, and having prayed, he went out into the uncovered portion of the
court, which was a large space; and there [For a general
comparison of the discussions with Simon, see Recognitions, ii.
19. Comp. Homily XVI. 1.—R.]
Chapter XXX.—Apostolic Salutation.
Therefore, standing and seeing all the people
gazing upon him in profound silence, and Simon the magician standing in
the midst, he began to speak thus: “Peace be to all you who
are in readiness to give your right hands to the truth of God, [In
Recognitions, ii. 20, this sentence occurs; but the opening
discourse of Peter is quite different, far more dignified and
consistent with the real character of the Apostle.—R.]
Chapter XXXI.—Faith in God.
“And we tell you truly, it shall be more tolerable in the day of judgment to dwell in the land of Sodom and Gomorrah, than in the place of unbelief. In the first place, because you have not preserved of yourselves what is reasonable; in the second place, because, hearing the things concerning us, you have not come to us; and in the third place, because you have disbelieved us when we have come to you. Wherefore, being concerned for you, we pray of our own accord that our peace may come upon you. If therefore ye will have it, you must readily promise not to do injustice, and generously to bear wrong; which the nature of man would not sustain, unless it first received the knowledge of that which is supremely profitable, which is to know the righteous nature of Him who is over all, that He defends and avenges those who are wronged, and does good for ever to the pious.
Chapter XXXII.—Invitation.
“Do you, therefore, as thankful servants of God, perceiving of yourselves what is reasonable, take upon you the manner of life that is pleasing to Him, that so, loving Him, and being loved of Him, you may enjoy good for ever. For to Him alone is it most possible to bestow it, who gave being to things that were not, who created the heavens, settled the earth, set bounds to the sea, stored up the things that are in Hades, and filled all places with air.
Chapter XXXIII.—Works of Creation.
“He alone turned into the four contrary
elements This is rather a
paraphrase than a strict translation. Various
reading, “assigned it the sea as a habitation for aquatic
animals.”
Chapter XXXIV.—Extent of Creation.
“O the great hand of the wise God, which doeth all in all! For a countless multitude of birds have been made by Him, and those various, differing in all respects from one another; I mean in respect of their colours, beaks, talons, looks, senses, voices, and all else. And how many different species of plants, distinguished by boundless variety of colours, qualities, and scents! And how many animals on the land and in the water, of which it were impossible to tell the figures, forms, habitats, colour, food, senses, natures, multitude! Then also the multitude and height of mountains, the varieties of stones, awful caverns, fountains, rivers, marshes, seas, harbours, islands, forests, and all the inhabited world, and places uninhabited!
Chapter XXXV.—“These are a Part of His Ways.”
“And how many things besides are unknown,
having eluded the sagacity of men! And of those that are within
our comprehension, who of mankind knows the limit? I mean, how
the heaven rolls, how the stars are borne in their courses, and what
forms they have, and the subsistence of their being, Literally,
“of their life,” according to the idea prevalent of old,
that the heavenly bodies were living creatures.
Chapter XXXVI.—Dominion Over the Creatures.
“Therefore, if any one shall accurately scan the whole with reason, he shall find that God has made them for the sake of man. For showers fall for the sake of fruits, that man may partake of them, and that animals may be fed, that they may be useful to men. And the sun shines, that he may turn the air into four seasons, and that each time may afford its peculiar service to man. And the fountains spring, that drink may be given to men. And, moreover, who is lord over the creatures, so far as is possible? Is it not man, who has received wisdom to till the earth, to sail the sea: to make fishes, birds, and beasts his prey; to investigate the course of the stars, to mine the earth, to sail the sea; to build cities, to define kingdoms, to ordain laws, to execute justice, to know the invisible God, to be cognizant of the names of angels, to drive away demons, to endeavour to cure diseases by medicines, to find charms against poison-darting serpents, to understand antipathies?
Chapter XXXVII.—“Whom to Know is Life Eternal.”
But if thou art thankful, O man, understanding that God is thy benefactor in all things, thou mayest even be immortal, the things that are made for thee having continuance through thy gratitude. And now thou art able to become incorruptible, if thou acknowledge Him whom thou didst not know, if thou love Him whom thou didst forsake, if thou pray to Him alone who is able to punish or to save thy body and soul. Wherefore, before all things, consider that no one shares His rule, no one has a name in common with Him—that is, is called God. For He alone is both called and is God. Nor is it lawful to think that there is any other, or to call any other by that name. And if any one should dare do so, eternal punishment of soul is his.”
Chapter XXXVIII.—Simon’s Challenge.
When Peter had thus spoken, Simon, at the outside
of the crowd, cried aloud: [The reply
of Simon in the Recognitions is quite different, though the
substance of this attack is given in the progress of this discussion;
see Recognitions, ii. 39.—R.] [The Ebionitic
tendency appears in this representation of Simon, as opposing the
monotheism of the Old Testament. Comp. Recognitions, ii.
38.—R.]
Chapter XXXIX.—Defects Ascribed to God.
“Therefore also Adam, being made at first
after his likeness, is created blind, and is said not to have knowledge
of good or evil, and is found a transgressor, and is driven out of
paradise, and is punished with death. In like manner also, he who
made him, because he sees not in all places, says with reference to the
overthrow of Sodom, ‘Come, and let us go down, and see whether
they do according to their cry which comes to me; or if not, that I may
know.’
In like manner Simon, by taking many passages from the Scriptures, seemed to show that God is subject to every infirmity. And to this Peter said: “Does he who is evil, and wholly wicked, love to accuse himself in the things in which he sins? Answer me this.” Then said Simon: “He does not.” Then said Peter: “How, then, can God be evil and wicked, seeing that those evil things which have been commonly written regarding Him, have been added by His own will!” Then said Simon: “It may be that the charge against Him is written by another power, and not according to His choice.” Then said Peter: “Let us then, in the first place, inquire into this. If, indeed, He has of His own will accused Himself, as you formerly acknowledged, then He is not wicked; but if it is done by another power, it must be inquired and investigated with all energy who hath subjected to all evils Him who alone is good.”
Chapter XLI.—“Status Quæstionis.”
Then said Simon: “You are manifestly
avoiding the hearing of the charge from the Scriptures against your
God.” Then Peter: “You yourself appear to me to
be doing this; for he who avoids the order of inquiry, does not wish a
true investigation to be made. Hence I, who proceed in an orderly
manner, and wish that the writer should first be considered, am
manifestly desirous to walk in a straight path.” Then
Simon: “First confess that if the things written against
the Creator are true, he is not above all, since, according to the
Scriptures, he is subject to all evil; then afterwards we shall inquire
as to the writer.” Then said Peter: “That I may
not seem to speak against your want of order through unwillingness to
enter upon the investigation, The text of this
passage in all the editions is meaningless. It becomes clear by
change of punctuation.
Chapter XLII.—Was Adam Blind?
Then said Peter: “Because things are
written opposite to those sayings which speak evil of him; wherefore
neither the one nor the other can be confirmed.” Then
Simon: “How, then, is the truth to be ascertained, of those
Scriptures that say he is evil, or of those that say he is
good?” Then Peter: “Whatever sayings of the
Scriptures are in harmony with the creation that was made by Him are
true, but whatever are contrary to it are false.” [Comp. ii. 38 and
many other passages for this view of the errors of Scripture. The
test of truth as here stated is noteworthy. It suggests some
modern affinities.—R.]
Chapter XLIII.—God’s Foreknowledge.
“But if Adam, being the work of God, had
foreknowledge, much more the God who created him. And that is
false which is written that God reflected, as if using reasoning on
account of ignorance; and that the Lord tempted Abraham, that He might
know if he would endure it; and that which is written, ‘Let us go
down, and see if they are doing according to the cry of them which
cometh to me; and if not, that I may know.’ And, not to
extend my discourse too far, whatever sayings ascribe ignorance to Him,
or anything else that is evil, being upset by other sayings which
affirm the contrary, are proved to be false. But because He does
indeed foreknow, He says to Abraham, ‘Thou shalt assuredly know
that thy seed shall be sojourners in a land that is not their own; and
they shall enslave them, and shall evil entreat them, and humble them
four hundred years. But the nation to which they shall be in
bondage will I judge, and after that they shall come out hither with
much property; but thou shalt depart to thy fathers with peace, being
nourished in a good old age; and in the fourth generation they shall
return hither, for the sins of the Amorites are hitherto not filled
up.’
Chapter XLIV.—God’s Decrees.
“But what? Does not Moses pre-intimate the
sins of the people, and predict their dispersion among the
nations? But if He gave foreknowledge to Moses, how can it be
that He had it not Himself? But He has it. And if He has
it, as we have also shown, it is an extravagant saying that He
reflected, and that He repented,
Chapter XLV.—Sacrifices.
“But that He is not pleased with sacrifices,
is shown by this, that those who lusted after flesh were slain as soon
as they tasted it, and were consigned to a tomb, so that it was called
the grave of lusts. That is,
Kibroth-Hattaavah;
Chapter XLVI.—Disparagements of God.
“Thus the sayings accusatory of the God who made the heaven are both rendered void by the opposite sayings which are alongside of them, and are refuted by the creation. For they were not written by a prophetic hand. Wherefore also they appear opposite to the hand of God, who made all things.” Then said Simon: “How can you show this?”
Chapter XLVII.—Foreknowledge of Moses.
Then said Peter: “The law of God was
given by Moses, without writing, to seventy wise men, to be handed
down, that the government might be carried on by succession. But
after that Moses was taken up, it was written by some one, but not by
Moses. For in the law itself it is written, ‘And Moses
died; and they buried him near the house of Phogor, [It is curious to find
the post-exilian theory of the Pentateuch in this place, put in the
mouth of the Apostle Peter.—R.]
Chapter XLVIII.—Test of Truth.
Then said Simon: “Since, as you say, we must understand the things concerning God by comparing them with the creation, how is it possible to recognise the other things in the law which are from the tradition of Moses, and are true, and are mixed up with these falsehoods?” Then Peter said: “A certain verse has been recorded without controversy in the written law, according to the providence of God, so as to show clearly which of the things written are true and which are false.” Then said Simon: “Which is that? Show it us.”
Chapter XLIX.—The True Prophet.
Then Peter said: “I shall tell you
forthwith. It is written in the first book of the law, towards
the end: ‘A ruler shall not fail from Judah, nor a leader
from his thighs, until He come whose it is; and He is the expectation
of the nations.’ From the amended
reading of Davis.
Chapter L.—His Teaching Concerning the Scriptures.
Then Peter: “As to the mixture of
truth with falsehood, [Comp. Homily II.
40. The attitude of Peter, as here represented, disparaging the
Old Testament, appearing to exalt the author of Christ’s
teachings, and yet ignoring the claims of His Person and Work, seeks
its justification in rationalistic interpretation. The attitude
is not an uncommon one at present.—R.] This is frequently
quoted as a saying of Christ. It is probably from one of the
apocryphal Gospels. [Comp. Homily II. 51.—R.]
Chapter LI.—His Teaching Concerning the Law.
“And His sending to the scribes and teachers
of the existing Scriptures, as to those who knew the true things of the
law that then was, is well known. And also that He said, ‘I
am not come to destroy the law,’
Chapter LII.—Other Sayings of Christ.
“Since, then, while the heaven and the earth
still stand, sacrifices have passed away, and kingdoms, and prophecies
among those who are born of woman, and such like, as not being
ordinances of God; hence therefore He says, ‘Every plant which
the heavenly Father has not planted shall be rooted up.’
Chapter LIII.—Other Sayings of Christ.
“But also a witnessing voice was heard from
heaven, saying, ‘This is my beloved Son, in whom I am well
pleased; hear Him.’
Chapter LIV.—Other Sayings.
“Whence it is impossible without His
teaching to attain to saving truth, though one seek it for ever where
the thing that is sought is not. But it was, and is, in the word
of our Jesus. Accordingly, He, knowing the true things of the
law, said to the Sadducees, asking on what account Moses permitted to
marry seven, [A curious confusion of
two Gospel narratives, mistaking the significance of
both.—R.]
Chapter LV.—Teaching of Christ.
“But to those who think, as the Scriptures
teach, that God swears, He said, ‘Let your yea be yea, and nay,
nay; for what is more than these is of the evil one.’ Perhaps
Chapter LVI.—Teaching of Christ.
“And to those who think that He is not good,
as the Scriptures say, He said, ‘From which of you shall his son
ask bread, and he will give him a stone; or shall ask a fish, and he
will give him a serpent? If ye then, being evil, know to give
good gifts to your children, how much more shall your heavenly Father
give good things to those who ask Him, and to those who do His
will!’
Chapter LVII.—Teaching of Christ.
“But to those who are persuaded that He is evil,
as the Scriptures say, He said, ‘Call not
Chapter LVIII.—Flight of Simon.
Therefore Simon, perceiving that Peter was driving
him to use the Scriptures as Jesus taught, was unwilling that the
discussion should go into the doctrine concerning God, even although
Peter had changed the discussion into question and answer, as Simon
himself asked. However, the discussion occupied three
days. [The three
days’ discussion is detailed in Recognitions, ii.
20–iii. 48; the account here is confined to the first
day.—R.] [Comp.
Recognitions, iii. 73. The historical incidents of the two
narratives vary greatly from this point onward.—R.]
Chapter LIX.—Peter’s Resolution to Follow.
Peter, hearing this, on the following night assembled the multitude of hearers; and as soon as they were come together, he said: “While I am going forth to the nations which say that there are many gods, to teach and to preach that God is one, who made heaven and earth, and all things that are in them, in order that they may love Him and be saved, evil has anticipated me, and by the very law of conjunction has sent Simon before me, in order that these men, if they shall cease to say that there are many gods, disowning those upon earth that are called gods, may think that there are many gods in heaven; so that, not feeling the excellency of the monarchy, they may perish with eternal punishment. And what is most dreadful, since true doctrine has incomparable power, he forestalls me with slanders, and persuades them to this, not even at first to receive me; lest he who is the slanderer be convicted of being himself in reality a devil, and the true doctrine be received and believed. Therefore I must quickly catch him up, lest the false accusation, through gaining time, wholly get hold of all men.
Chapter LX.—Successor to Be Appointed.
“Since, therefore, it is necessary to set
apart some one instead of me to fill my place, let us all with one
consent pray to God, that He would make manifest who amongst us is the
best, that, sitting in the chair of Christ, he may piously rule His
Church. Who, then, shall be set apart? For by the counsel
of God that man is set forth as blessed, ‘whom his Lord shall
appoint over the ministry of his fellow-servants, to give them their
meat in their season, not thinking and saying in his heart, My Lord
delayeth His coming, and who shall not begin to beat his
fellow-servants, eating and drinking with harlots and drunkards.
And the Lord of that servant shall come in an hour when he doth not
look for Him, and in a day when he is not aware, and shall cut him in
sunder, and shall assign his unfaithful part with the
hypocrites.’
Chapter LXI.—Monarchy.
“But if any one of those present, being able
to instruct the ignorance of men, shrink from it, thinking only of his
own ease, let him expect to hear this sentence: ‘O wicked
and slothful servant, thou oughtest to have given my money to the
exchangers, and I at my coming should have got my own. Cast out
the unprofitable servant into the outer darkness.’ Probably from an
apocryphal Gospel.
Chapter LXII.—Obedience Leads to Peace.
“But, further, let the things that are happening before your eyes persuade you; how wars are constantly arising through there being now many kings all over the earth. For each one holds the government of another as a pretext for war. But if one were universal superior, he, having no reason why he should make war, would have perpetual peace. In short, therefore, to those who are thought worthy of eternal life, God appoints one universal King in the world that shall then be, that by means of monarchy there may be unfailing peace. It behoves all, therefore, to follow some one as a leader, honouring him as the image of God; and it behoves the leader to be acquainted with the road that entereth into the holy city.
“But of those who are present, whom shall I
choose but Zacchæus, [Comp.
Recognitions, iii. 66. The account here is much
fuller.—R.]
Chapter LXIV.—The Bishopric.
Then Peter said: “If you are afraid of
this, do not be called Ruler, but The Appointed One, the Lord having permitted you to be so called, when He
said, ‘Blessed is that man whom his Lord shall Appoint to the ministry of his
fellow-servants.’
Chapter LXV.—Nolo Episcopari
“And consider this other thing, that in proportion as there is labour and danger in ruling the Church of Christ, so much greater is the reward. And yet again the greater is also the punishment to him who can, and refuses. I wish, therefore, knowing that you are the best instructed of my attendants, to turn to account those noble powers of judging with which you have been entrusted by the Lord, in order that you may be saluted with the Well done, good and faithful servant, and not be found fault with, and declared liable to punishment, like him who hid the one talent. But if you will not be appointed a good guardian of the Church, point out another in your stead, more learned and more faithful than yourself. But you cannot do this; for you associated with the Lord, and witnessed His marvellous doings, and learned the administration of the Church.
Chapter LXVI.—Danger of Disobedience.
“And your work is to order what things are proper; and that of the brethren is to submit, and not to disobey. Therefore submitting they shall be saved, but disobeying they shall be punished by the Lord, because the president is entrusted with the place of Christ. Wherefore, indeed, honour or contempt shown to the president is handed on to Christ, and from Christ to God. And this I have said, that these brethren may not be ignorant of the danger they incur by disobedience to you, because whosoever disobeys your orders, disobeys Christ; and he who disobeys Christ offends God.
Chapter LXVII.—Duties of Church Office-Bearers.
“It is necessary, therefore, that the Church, as a city built upon a hill, have an order approved of God, and good government. In particular, let the bishop, as chief, be heard in the things which he speaks; and let the elders give heed that the things ordered be done. Let the deacons, going about, look after the bodies and the souls of the brethren, and report to the bishop. Let all the rest of the brethren bear wrong patiently; but if they wish judgment to be given concerning wrongs done to them, let them be reconciled in presence of the elders; and let the elders report the reconciliation to the bishop.
Chapter LXVIII.—“Marriage Always Honourable.”
“And let them inculcate marriage not only upon the young, but also upon those advanced in years, lest burning lust bring a plague upon the Church by reason of whoredom or adultery. For, above every other sin, the wickedness of adultery is hated by God, because it not only destroys the person himself who sins, but those also who eat and associate with him. For it is like the madness of a dog, because it has the nature of communicating its own madness. For the sake of chastity, therefore, let not only the elders, but even all, hasten to accomplish marriage. For the sin of him who commits adultery necessarily comes upon all. Therefore, to urge the brethren to be chaste, this is the first charity. For it is the healing of the soul. For the nourishment of the body is rest.
“But if you love your brethren, take nothing
from them, but share with them such things as ye have. Feed the
hungry; give drink to the thirsty; clothe the naked; visit the sick; so
far as you can, help those in prison; receive strangers gladly into
your own abodes; hate no one. And how you must be pious, your own
mind will teach you, judging rightly. But before all else, if
indeed I need say it to you, come together frequently, if it were every
hour, especially on the appointed days of meeting. For if you do
this, you are within a wall of safety. For disorderliness is the
beginning of perdition. Let no one therefore forsake the assembly
on the ground of envy towards a brother. For if any one of you
forsake the assembly, he shall be regarded as of those who scatter the
Church of Christ, and shall be cast out with adulterers. For as
an adulterer, under the influence of the spirit that is in him, he
separates himself on some pretext, and gives place to the wicked one
against himself,—a sheep for the stealing, as one found outside
the fold. There seems to be a
corruption of the text here, but the general meaning is evident
enough.
Chapter LXX.—“Hear the Bishop.”
“However, hear your bishop, and do not weary
of giving all honour to him; knowing that, by showing it to him, it is
borne to Christ, and from Christ it is borne to God; and to him who
offers it, is requited manifold. There are several
conjectural readings of this sentence. We have not exactly
followed anyone of them, but have ventured on a conjecture of our
own.
Chapter LXXI.—Various Duties of Christians.
“But, brethren, there are some things that you must not wait to hear, but must consider of yourselves what is reasonable. Zacchæus alone having given himself up wholly to labour for you, and needing sustenance, and not being able to attend to his own affairs, how can he procure necessary support? Is it not reasonable that you are to take forethought for his living? not waiting for his asking you, for this is the part of a beggar. But he will rather die of hunger than submit to do this. And shall not you incur punishment, not considering that the workman is worthy of his hire? And let no one say: Is, then, the word sold which was freely given? Far be it. For if any one has the means of living, and takes anything, he sells the word; but if he who has not takes support in order to live—as the Lord also took at supper and among His friends, having nothing, though He alone is the owner of all things—he sins not. Therefore suitably honour elders, catechists, useful deacons, widows who have lived well, orphans as children of the Church. But wherever there is need of any provision for an emergency, contribute all together. Be kind one to another, not shrinking from the endurance of anything whatever for your own salvation.”
Chapter LXXII.—Ordination.
And having thus spoken, he placed his hand upon Zacchæus, saying, “O Thou Ruler and Lord of all, Father and God, do Thou guard the shepherd with the flock. Thou art the cause, Thou the power. We are that which is helped; Thou the helper, the physician, the saviour, the wall, the life, the hope, the refuge, the joy, the expectation, the rest. In a word, Thou art all things to us. In order to the eternal attainment of salvation, do Thou co-operate, preserve, protect. Thou canst do all things. For Thou art the Ruler of rulers, the Lord of lords, the Governor of kings. Do Thou give power to the president to loose what ought to be loosed, to bind what ought to be bound. Do Thou make him wise. Do Thou, as by His name, protect the Church of Thy Christ as a fair bride. For Thine is eternal glory. Praise to the Father and the Son and the Holy Ghost to all ages. Amen.”
Chapter LXXIII.—Baptisms.
And having thus spoken, he afterwards said: “Whoever of you wish to be baptized, begin from to-morrow to fast, and have hands laid upon you day by day, and inquire about what matters you please. For I mean still to remain with you ten days.” And after three days, having begun to baptize, he called me, and Aquila, and Nicetas, and said to us: “As I am going to set out for Tyre after seven days, I wish you to go away this very day, and to lodge secretly with Bernice the Canaanite, the daughter of Justa, and to learn from her, and write accurately to me what Simon is about. For this is of great consequence to me, that I may prepare myself accordingly. Therefore depart straightway in peace.” And leaving him baptizing, as he commanded, we preceded him to Tyre of Phœnicia.
Chapter I.—Bernice’s Hospitality.
Thus I Clement, departing
from Cæsarea Stratonis, together with Nicetas and Aquila, entered
into Tyre of Phœnicia; [In the
Recognitions (iv. 1) mention is made of Clement and others
accompanying Peter to Dora, Ptolemais, Tyre, Sidon, and Berytus
(Beyrout), but no record is made of any discourses. In Homilies
IV.–VII. the details of this journey are given, but with
variation in some particulars. These Homilies are
peculiar, in form, to this work; but much of the matter occurs in the
Recognitions, in the final discussion with the father of
Clement.—R.]
Chapter II.—Simon’s Practices.
“For we hear that Simon the magician, being worsted at Cæsarea in the discussion with our lord Peter, immediately hastened hither, and is doing much mischief. For he is slandering Peter, in opposition to truth, to all the adversaries, and stealing away the souls of the multitude. For he being a magician, calls him a magician; and he being a deceiver, proclaims him as a deceiver. And although in the discussions he was beaten in all points, and fled, yet he says that he was victorious; and he constantly charges them that they ought not to listen to Peter,—as if, forsooth, he were anxious that they may not be fascinated by a terrible magician.
Chapter III.—Object of the Mission.
“Therefore our lord Peter, having learned these things, has sent us to be investigators of the things that have been told him; that if they be so, we may write to him and let him know, so that he may come and convict him face to face of the accusations that he has uttered against him. Since, therefore, danger on the part of many souls lies before us, on this account we must neglect bodily rest for a short time; and we would learn truly from you who live here, whether the things which we have heard be true. Now tell us particularly.”
Chapter IV.—Simon’s Doings.
But Bernice, being asked, said: “These
things are indeed as you have heard; and I will tell you other things
respecting this same Simon, which perhaps you do not know. For he
astonishes the whole city every day, by making spectres and ghosts
appear in the midst of the market-place; and when he walks abroad,
statues move, and many shadows go before him, which, he says, are souls
of the dead. And many who attempted to prove him an impostor he
speedily reconciled to him; and afterwards, under pretence of a
banquet, having slain an ox, and given them to eat of it, he infected
them with various diseases, and subjected them to demons. And in
a word, having injured many, and being supposed to be a god, he is both
feared and honoured.” [Comp.
Chapter V.—Discretion the Better Part of Valour.
“Wherefore I do not think that any one will be able to quench such a fire as has been kindled. For no one doubts his promises; but every one affirms that this is so. Wherefore, lest you should expose yourselves to danger, I advise you not to attempt anything against him until Peter come, who alone shall be able to resist such a power, being the most esteemed disciple of our Lord Jesus Christ. For so much do I fear this man, that if he had not elsewhere been vanquished in disputing with my lord Peter, I should counsel you to persuade even Peter himself not to attempt to oppose Simon.”
Chapter VI.—Simon’s Departure.
Then I said: “If our lord Peter did
not know that he himself alone can prevail against this power, he would
not have sent us before him with orders to get information secretly
concerning Simon, and to write to him.” Then, as evening
had come on, we took supper, Literally,
“partook of salt.” This epithet
means, “the conqueror of very many.” Suidas makes
Appion the son of Pleistonices. [Comp. Recognitions, x.
52. It is evident that the writer has in mind Apion, the opponent
of the Jews, against whom Josephus wrote his treatise. Compare
the statement of Homily V. 2. The entire discussion with Appion,
extending over Homilies IV.–VI. is peculiar to this narrative,
though much of the argument occurs in the discussion of Clement with
his father (Recognitions, x.). Appion and Annubion are
introduced in Recognitions, x. 52, but not as disputants.
The discussion here is constructed with much
skill.—R.]
Chapter VII.—Appion’s Salutation.
And Appion met us, not only with the two companions just named, but with about thirty other men. And as soon as he saw me, he saluted and kissed me, and said, “This is Clement, of whose noble birth and liberal education I have often told you; for he, being related to the family of Tiberius Cæsar, and equipped with all Grecian learning, has been seduced by a certain barbarian called Peter to speak and act after the manner of the Jews. Wherefore I beg of you to strive together with me for the setting of him right. And in your presence I now ask him. Let him tell me, since he thinks that he has devoted himself to piety, whether he is not acting most impiously, in forsaking the customs of his country, and falling away to those of the barbarians.”
Chapter VIII.—A Challenge.
I answered: “I accept, indeed, your
kindly affection towards me, but I take exception to your
ignorance. For your affection is kindly, because you wish to
continue in those customs which you consider to be good.
But your inaccurate knowledge strives to lay a snare for me, under the
guise of friendship.” Then said Appion: “Does
it seem to you to be ignorance, that one should observe the customs of
his fathers, and judge after the manner of the Greeks?”
Then I answered: “It behoves one who desires to be pious
not altogether to observe the customs of his fathers; but to observe
them if they be pious, and to shake them off if they be impious.
For it is possible that one who is the son of an impious father, if he
wishes to be pious, should not desire to follow the religion of his
father.” We have adopted the
emendation of Wieseler, who reads σεβάσματι
for σεβάσματα.
He also proposes ἔθει (habit) instead of σεβάσματι
. The readings in the mss.
vary.
Chapter IX.—Unworthy Ends of Philosophers.
“Wherefore, before beginning our conversation, let us now withdraw into some quieter place, and there I shall converse with you. And the reason why I wish to speak privately is this, because neither the multitude, nor even all the philosophers, approach honestly to the judgment of things as they are. For we know many, even of those who pride themselves on their philosophy, who are vainglorious, or who have put on the philosopher’s robe for the sake of gain, and not for the sake of virtue itself; and they, if they do not find that for which they take to philosophy, turn to mockery. Therefore, on account of such as these, let us choose some place fit for private conference.”
Chapter X.—A Cool Retreat.
And a certain one amongst them—a rich man,
and possessing a garden of evergreen plants The text here is
corrupt. If we adopt Lobeck’s emendation of παμμιούσων
into παμπλουσιον, the literal translation is, “possessing a property around him
continually rich in leaves.” [The offer of this man has a
partial parallel in Recognitions, viii.
35–38.—R.]
Chapter XI.—Truth and Custom.
“There is a certain great difference, O men of Greece, between truth and custom. For truth is found when it is honestly sought; but custom, whatsoever be the character of the custom received, whether true or false, is strengthened by itself without the exercise of judgment; and he who has received it is neither pleased with it as being true, nor grieved with it as false. For such an one has believed not by judgment, but by prejudice, resting his own hope on the opinion of those who have lived before him on a mere peradventure. And it is not easy to cast off the ancestral garment, though it be shown to himself to be wholly foolish and ridiculous.
Chapter XII.—Genesis.
“Therefore I say that the whole learning of the
Greeks is a most dreadful fabrication of a wicked demon. For they
have introduced many [Compare the
discussion on Genesis in Homily XIV. 3, etc., but especially the full
arguments in Recognitions, viii., ix.—R.]
Chapter XIII.—Destiny.
“And others introduce an unforeseeing destiny, as if all things revolved of their own accord, without the superintendence of any master. But thus to think these things is, as we have said, the most grievous of all opinions. For, as if there were no one superintending and fore-judging and distributing to every one according to his deserving, they easily do everything as they can through fearlessness. Therefore those who have such opinions do not easily, or perhaps do not at all, live virtuously; for they do not foresee the danger which might have the effect of converting them. But the doctrine of the barbarous Jews, as you call them, is most pious, introducing One as the Father and Creator of all this world, by nature good and righteous; good, indeed, as pardoning sins to those who repent; but righteous, as visiting to every one after repentance according to the worthiness of his doings.
Chapter XIV.—“Doctrine According to Godliness.”
“This doctrine, even if it also be mythical, being pious, would not be without advantage for this life. For every one, in expectation of being judged by the all-seeing God, receives the greater impulse towards virtue. But if the doctrine be also true, it withdraws him who has lived virtuously from eternal punishment, and endows him with eternal and unspeakable blessings from God.
Chapter XV.—Wickedness of the Gods.
“But I return to the foremost doctrine of
the Greeks, that which states in stories μυθολογοῦσαν. [See Homily
V. 11–15, and comp. Recognitions, x.
20.—R.]
Chapter XVI.—Wickedness of Jupiter.
“But I shall begin with the most royal Zeus,
whose father Kronos, having, as you say, devoured his own children, and
having shorn off the members of his father Uranus with a sickle of
adamant, showed to those who are zealous for the mysteries of the gods
an example of piety towards parents and of love towards children.
And Jupiter himself bound his own father, and imprisoned him in
Tartarus; and he also punishes the other gods. Wieseler proposes
θείους instead of
θεούς;
and he punishes his uncles also , as in vi. 2, 21. This is properly
regarded as a mistake for Dione, or Didone, which is another form of
the name Dione.
Chapter XVII.—“Their Makers are Like Unto Them.”
“You will hold it reasonable for ignorant
men to be moderately indignant at these fancies. But what must we
say to the learned, some of whom, professing themselves to be
grammarians and sophists, affirm that these acts are worthy of
gods? For, being themselves incontinent, they lay hold of this
mythical pretext; and as imitators of the gods, Lit. “of those
who are superior or better.”
Chapter XVIII.—Second Nature.
“On this account, they who live in the country sin
much less than they do, not having been
Chapter XIX.—“Where Ignorance is Bliss.”
“Wherefore it behoves the young not to be satisfied with those corrupting lessons, and those who are in their prime should carefully avoid listening to the mythologies of the Greeks. For lessons about their gods are much worse than ignorance, as we have shown from the case of those dwelling in the country, who sin less through their not having been instructed by Greeks. Truly, such fables of theirs, and spectacles, and books, ought to be shunned, and if it were possible, even their cities. For those who are full of evil learning, even with their breath infect as with madness those who associate with them, with their own passions. And what is worst, whoever is most instructed among them, is so much the more turned from the judgment which is according to nature.
Chapter XX.—False Theories of Philosophers.
“And some of those amongst them who even
profess to be philosophers, assert that such sins are indifferent, and
say that those who are indignant at such practices are
senseless. [Compare the
argument against the philosophers, as put in the mouth of the Apostle,
in Recognitions, x. 48–50.—R.] The Vatican
ms. inserts here, “upturning of houses,
magic practices, deceptions, perplexities.”
Chapter XXI.—Evils of Adultery.
“But why, it is said, if a man is ignorant of his wife’s being an adulteress, is he not indignant, enraged, distracted? why does he not make war? Thus these things are not evil by nature, but the unreasonable opinion of men make them terrible. But I say, that even if these dreadful things do not occur, it is usual for a woman, through association with an adulterer, either to forsake her husband, or if she continue to live with him, to plot against him, or to bestow upon the adulterer the goods procured by the labour of her husband; and having conceived by the adulterer while her husband is absent, to attempt the destruction of that which is in her womb, through shame of conviction, and so to become a child-murderer; or even, while destroying it, to be destroyed along with it. But if while her husband is at home she conceives by the adulterer and bears a child, the child when he grows up does not know his father, and thinks that he is his father who is not; and thus he who is not the father, at his death leaves his substance to the child of another. And how many other evils naturally spring from adultery! And the secret evils we do not know. For as the mad dog destroys all that he touches, infecting them with the unseen madness, so also the hidden evil of adultery, though it be not known, effects the cutting off of posterity.
Chapter XXII.—A More Excellent Way.
“But let us pass over this now. But this we all know, that universally men are beyond measure enraged on account of it, that wars have been waged, that there have been overthrows of houses, and captures of cities, and myriads of other evils. On this account I betook myself to the holy God and law of the Jews, putting my faith in the well-assured conclusion that the law has been assigned by the righteous judgment of God, and that the soul must at some time receive according to the desert of its deeds.”
Chapter XXIII.—“Whither Shall I Go from Thy Presence?”
When I had thus spoken, Appion broke in upon my
discourse. “What!” said he; “do not the laws of
the Greeks also forbid wickedness, and punish adulterers?”
Then said I: “Then the gods of the Greeks, who acted
contrary to the laws, deserve punishment. But how shall I be able
to restrain myself, if I suppose that the gods themselves first
practised all wickednesses as well as adultery, and did not suffer
punishment; whereas they ought the rather to have suffered, as not
being slaves to lust? But if they were subject to it, how were
they gods?”
Chapter XXIV.—Allegory.
When Appion heard this, he said: “I
knew, ever since I heard that you were consorting with Jews, that you
had alienated your judgment. For it has been well said by some
one, ‘Evil communications corrupt good
manners.’” Then said I: “Therefore good
communications correct evil manners.” And Appion
said: “Today I am fully satisfied to have learned your
position; therefore I permitted you to speak first. But
to-morrow, in this place, if it is agreeable to you, I will show, in
the presence of these friends when they meet, that our gods are neither
adulterers, nor murderers, nor corrupters of children, nor guilty of
incest with sisters or daughters. But the ancients, wishing that
only lovers of learning should know the mysteries, veiled them with
those fables of which you have spoken. For they speak
physiologically of boiling substance under the name of Zen, and of time
under that of Kronos, and of the ever-flowing nature of water under
that of Rhea. However, as I have promised, I shall to-morrow
exhibit the truth of things, explaining them one by one to you when you
come together in the morning.” [See Homily VI.
1–10. Homily V. contains an account of Clement’s
previous acquaintance with Appion.—R.]
Chapter XXV.—An Engagement for To-Morrow.
“If the doings of the gods, being good, have been veiled with evil fables, the wickedness of him who wove the veil is shown to have been great, because he concealed noble things with evil narratives, that no one imitate them. But if they really did things impious, they ought, on the contrary, to have veiled them with good narratives, lest men, regarding them as their superiors, should set about sinning in like manner.” As I spoke thus, those present were evidently beginning to be well-disposed towards the words spoken by me; for they repeatedly and earnestly asked me to come on the following day, and departed.
Homily V.
Chapter I.—Appion Does Not Appear.
The next day, therefore,
in Tyre, as we had agreed, I came to the quiet place, and there I found
the rest, with some others also. Then I saluted them. But
as I did not see Appion, I asked the reason of his not being present;
and some one said that he had been unwell ever since last
evening. Then, when I said that it was reasonable that we should
immediately set out to visit him, almost all begged me first to
discourse to them, and that then we could go to see him.
Therefore, as all were of one opinion, I proceeded to say: [The historical
setting of Homily V. is peculiar to this narrative; most of the views
appear in a different connection in the Recognitions (mainly
book x.).—R.]
Chapter II.—Clement’s Previous Knowledge of Appion.
“Yesterday, when I left this, O friends, I
confess that, through much anxiety about the discussion that was to
take place with Appion, I was not able to get any sleep. And
while I was unable to sleep, I remembered a trick that I played upon
him in Rome. It was this. From my boyhood I Clement was a
lover of truth, and a seeker of the things that are profitable for the
soul, and spending my time in raising and refuting theories; but being
unable to find anything perfect, through distress of mind I fell
sick. And while I was confined to bed Appion came to Rome, and
being my father’s friend, he lodged with me; and hearing that I
was in bed, he came to me, as being not unacquainted with medicine, and
inquired the cause of my being in bed. But I, being aware that
the man exceedingly hated the Jews, as also that he had written many
books against them, and that he had formed a friendship with this
Simon, not through desire of learning, but because he knew that he was
a Samaritan and a hater of the Jews, and that he had come forth in
opposition to the Jews, therefore he had formed an alliance with him,
that he might learn something from him against the Jews; [See Homily IV. 6,
footnote.—R.]
“I knowing this before concerning Appion, as soon as he asked me the cause of my sickness, answered feignedly, that I was suffering and distressed in my mind after the manner of young men. And to this he said, ‘My son, speak freely as to a father: what is your soul’s ailment?’ And when I again groaned feignedly, as being ashamed to speak of love, by means of silence and down-looking I conveyed the impression of what I wished to intimate. But he, being persuaded that I was in love with a woman, said: ‘There is nothing in life which does not admit of help. For indeed I myself, when I was young, being in love with a most accomplished woman, not only thought it impossible to obtain her, but did not even hope ever to address her. And yet, having fallen in with a certain Egyptian who was exceedingly well versed in magic, and having become his friend, I disclosed to him my love, and not only did he assist me in all that I wished, but, honouring me more bountifully, he hesitated not to teach me an incantation by means of which I obtained her; and as soon as I had obtained her, by means of his secret instruction, being persuaded by the liberality of my teacher, I was cured of love.
Chapter IV.—Appion’s Undertaking.
“‘Whence, if you also suffer any such thing after the manner of men, use freedom with me with all security; for within seven days I shall put you fully in possession of her.’ When I heard this, looking at the object I had in view, I said: ‘Pardon me that I do not altogether believe in the existence of magic; for I have already tried many who have made many promises, and have deceived me. However, your undertaking influences me, and leads me to hope. But when I think of the matter, I am afraid that the demons are sometimes not subject to the magicians with respect to the things that are commanded them.’
Chapter V.—Theory of Magic.
“Then Appion said: ‘Admit that I know more of these things than you do. However, that you may not think that there is nothing in what you have heard from me in reference to what you have said, I will tell you how the demons are under necessity to obey the magicians in the matters about which they are commanded. For as it is impossible for a soldier to contradict his general, and impossible for the generals themselves to disobey the king—for if any one oppose those set over him, he is altogether deserving of punishment—so it is impossible for the demons not to serve the angels who are their generals; and when they are adjured by them, they yield trembling, well knowing that if they disobey they shall be fully punished. But the angels also themselves, being adjured by the magicians in the name of their ruler, obey, lest, being found guilty of disobedience, they be destroyed. For unless all things that are living and rational foresaw vengeance from the ruler, confusion would ensue, all revolting against one another.’
Chapter VI.—Scruples.
“Then said I: ‘Are those things correct, then, which are spoken by poets and philosophers, that in Hades the souls of the wicked are judged and punished for their attempts; such as those of Ixion, and Tantalus, and Tityus, and Sisyphus, and the daughters of Danaus, and as many others as have been impious here? And how, if these things are not so, is it possible that magic can subsist?’ Then he having told me that these things are so in Hades, I asked him: ‘Why are not we ourselves afraid of magic, being persuaded of the punishment in Hades for adultery? For I do not admit that it is a righteous thing to compel to adultery a woman who is unwilling; but if any one will engage to persuade her, I am ready for that, besides confessing my thanks.’
Chapter VII.—A Distinction with a Difference.
“Then Appion said: ‘Do you not think it is the same thing, whether you obtain her by magic, or by deceiving her with words?’ Then said I: ‘Not altogether the same; for these differ widely from one another. For he who constrains an unwilling woman by the force of magic, subjects himself to the most terrible punishment, as having plotted against a chaste woman; but he who persuades her with words, and puts the choice in her own power and will, does not force her. And I am of opinion, that he who has persuaded a woman will not suffer so great punishment as he who has forced her. Therefore, if you can persuade her, I shall be thankful to you when I have obtained her; but otherwise, I had rather die than force her against her will.’
Chapter VIII.—Flattery or Magic.
“Then Appion, being really puzzled, said:
‘What am I to say to you? For at one time, as one perturbed
with love, you pray to obtain her; and anon, as if you loved her not,
you make more account of your fear than your desire: and you
think that if you can persuade her you shall be blameless, as without
sin; but obtaining her by the power of magic, you will incur
punishment. But do you not know that it is the end of every
action that is judged, the fact that it has been committed, and that no
account is made
Chapter IX.—A Love-Letter.
“Then Appion said: ‘I am all the
more hopeful to be able to persuade her, as you wish, provided only we
be able to converse with her.’ ‘That,’ said I,
‘is impossible.’ Then Appion asked if it were
possible to send a letter to her. Then I said: ‘That
indeed may be done.’ Then Appion said: ‘This
very night I shall write a paper on encomiums of adultery, which you
shall get from me and despatch to her; and I hope that she shall be
persuaded, and consent.’ Appion accordingly wrote the
paper, and gave it to me; and I thought of it this very night, and I
remembered that fortunately I have it by me, along with other papers
which I carry about with me.” Having thus spoken, I showed
the paper to those who were present, and read it to them as they wished
to hear it; and having read it, I said: “This, O men, is
the instruction of the Greeks, affording a bountiful licence to sin
without fear. [The
introduction of the letters is an ingenious literary device. Much
of the mythological matter is given in Recognitions,
x.—R.]
Chapter X.—The Lover to the Beloved One.
“‘Anonymously, on account of the laws of foolish men. At the bidding of Love, the first-born of all, salutation: I know that you are devoted to philosophy, and for the sake of virtue you affect the life of the noble. But who are nobler than the gods among all, and philosophers among men? For these alone know what works are good or evil by nature, and what, not being so, are accounted so by the imposition of laws. Now, then, some have supposed that the action which is called adultery is evil, although it is in every respect good. For it is by the appointment of Eros for the increase of life. And Eros is the eldest of all the gods. For without Eros there can be no mingling or generation either of elements, or gods, or men, or irrational animals, or aught else. For we are all instruments of Eros. He, by means of us, is the fabricator of all that is begotten, the mind inhabiting our souls. Hence it is not when we ourselves wish it, but when we are ordered by him, that we desire to do his will. But if, while we desire according to his will, we attempt to restrain the desire for the sake of what is called chastity, what do we do but the greatest impiety, when we oppose the oldest of all gods and men?
Chapter XI.—“All Uncleanness with Greediness.”
“‘But let all doors be opened to him,
and let all baneful and arbitrary laws be set aside, which have been
ordained by fanatical men, who, under the power of senselessness, and
not willing to understand what is reasonable, and, moreover, suspecting
those who are called adulterers, are with good reason mocked with
arbitrary laws by Zeus himself, through Minos and Rhadamanthus.
For there is no restraining of Eros dwelling in our souls; for the
passion of lovers is not voluntary. Therefore Zeus himself, the
giver of these laws, approached myriads of women; and, according to
some wise men, he sometimes had intercourse with human beings, as a
benefactor for the production of children. But in the case of
those to whom he knew that his being unknown would be a
favour, We have adopted the
punctuation of Wieseler.
Chapter XII.—Jupiter’s Amours.
“‘And not to spend the time to no
purpose in giving more examples, I shall begin with mentioning some
embraces of Zeus himself, the father of gods and men. [Comp.
Recognitions, x. 20–23, for a parallel to chaps.
12–15.—R.] I have no doubt that
this is the general meaning; but the text is hopelessly corrupt.
“‘Then he committed incest with his sister, who was born of Kronos and Thalasse, after the dismemberment of Kronos, and of whom were born Eros and Cypris, whom they call also Dodone. Then, in the likeness of a satyr, he had intercourse with Antiope the daughter of Nycteus, of whom were born Amphion and Zethus. And he embraced Alcmene, the wife of Amphitryon, in the form of her husband Amphitryon, of whom was born Hercules. And, changed into an eagle, he approached Ægina, the daughter of Asclepius, of whom Æacus was born. And in the form of a bear he lay with Amalthea the daughter of Phocus; and in a golden shower he fell upon Danae, the daughter of Acrisius, of whom sprang Perseus. He became wild as a lion to Callisto the daughter of Lycaon and begat Arcus the second. And with Europa the daughter of Phœnix he had intercourse by means of a bull, of whom sprang Minos, and Rhadamanthus, and Sarpedon; and with Eurymedusa the daughter of Achelous, changing himself into an ant, of whom was born Myrmidon. With a nymph of Hersæus, in the form of a vulture, from whom sprang the wise men of old in Sicily. He came to Juno the earth-born in Rhodes, and of her were born Pargæus, Kronius, Kytis. And he deflowered Ossia, taking the likeness of her husband Phœnix, of whom Anchinous was born to him. Of Nemesis the daughter of Thestius, who is also thought to be Leda, he begot Helena, in the form of a swan or goose; and again, in the form of a star, he produced Castor and Polydeuces. With Lamia he was transformed into a hoopoo.
Chapter XIV.—Jupiter’s Undisguised Amours.
“‘In the likeness of a shepherd he made Mnemosyne mother of the Muses. Setting himself on fire, he married Semele, the daughter of Cadmus, of whom he begat Dionysus. In the likeness of a dragon he deflowered his daughter Persephone, thought to be the wife of his brother Pluto. He had intercourse with many other women without undergoing any change in his form; for the husbands had no ill-will to him as if it were a sin, but knew well that in associating with their wives he bountifully produced children for them, bestowing upon them the Hermeses, the Apollos, the Dionysi, the Endymions, and others whom we have spoken of, most excellent in beauty through his fatherhood.
Chapter XV.—Unnatural Lusts.
“‘And not to spend the time in an endless exposition, you will find numerous unions with Jupiter of all the gods. But senseless men call these doings of the gods adulteries; even of those gods who did not refrain from the abuse of males as disgraceful, but who practised even this as seemly. For instance, Jupiter himself was in love with Ganymede: Poseidon with Pelops; Apollo with Cinyras, Zacyinthus, Hyacinthus, Phorbas, Hylas, Admetus, Cyparissus, Amyclas, Troilus, Branchus the Tymnæan, Parus the Potnian, Orpheus; Dionysus with Laonis, Ampelus, Hymenæus, Hermaphrodites, Achilles; Asclepius with Hippolytus, and Hephæstus with Peleus; Pan with Daphnis; Hermes with Perseus, Chrysas, Theseus, Odrysus; Hercules with Abderus, Dryops, Jocastus, Philoctetes, Hylas, Polyphemus, Hæmon, Chonus, Eurystheus.
Chapter XVI.—Praise of Unchastity.
“‘Thus have I in part set before you the amours of all the more noted gods, beloved, that you may know that fanaticism respecting this thing is confined to senseless men. Therefore they are mortal, and spend their lives sadly, because through their zeal they proclaim those things to be evil which the gods esteem as excellent. Therefore for the future you will be blessed, imitating the gods, and not men. For men, seeing you preserving that which is thought to be chastity, on account of what they themselves feel, praise you indeed, but do not help you. But the gods, seeing you like unto themselves, will both praise and help.
Chapter XVII.—The Constellations.
“‘For reckon to me how many mistresses they
have rewarded, some of whom they have placed among the stars; and of
some they have blessed both the children and the associates. Thus
Zeus made Callisto a constellation, called the Little Bear, which some
also call the Dog’s Tail. Poseidon also placed the dolphin
in the sky for the sake of Amphitrite; and he gave a place among the
stars to Orion the son of Euryale, the daughter of Minos, for the sake
of his mother Euryale. And Dionysus made a constellation of the
crown of Ariadne, and Zeus invested the eagle which assisted him in the
rape of Ganymede, and Ganymede himself with the honour of the
Water-pourer. Also he honoured the bull for the sake of Europa;
and also having bestowed Castor, and Polydeuces, and Helena upon Leda,
he made them stars. Also Perseus for the sake of Danae; and Arcus
for the sake of Callisto. The virgin who also is Dice, for the
sake of Themis; and Heracles for the sake of Alcmene. But I do
not enlarge further; for it were long to tell particularly how many
others the gods have blessed for the sake of their many mistresses. in
their intercourse with human beings, which senseless men repudiate as
evil
Chapter XVIII.—The Philosophers Advocates of Adultery.
“‘But why? Do not the celebrated
philosophers extol pleasure, and have they not had intercourse with
what women they would? Of these the first was that teacher of
Greece, of whom Phœbus himself said, “Of all men, Socrates
is the wisest.” Does not he teach that in a well-regulated
state women should be common? This from a marginal
reading.
Chapter XIX.—Close of the Love-Letter.
“‘I know that to those uninitiated in the truth these things seem dreadful and most base; but not so to the gods and the philosophers of the Greeks, nor to those initiated in the mysteries of Dionysus and Demeter. But above all these, not to waste time in speaking of the lives of all the gods, and all the philosophers, let the two chief be your marks—Zeus the greatest of the gods, and Socrates of philosophic men. And the other things which I have mentioned in this letter, understand and attend to, that you may not grieve your lover; since, if you act contrarily to gods and heroes, you will be judged wicked, and will subject yourself to fitting punishment. But if you offer yourself to every lover, then, as an imitator of the gods, you shall receive benefits from them. For the rest, dearest one, remember what mysteries I have disclosed to you, and inform me by letter of your choice. Fare thee well.’
Chapter XX.—The Use Made of It.
“I therefore, having received this billet from Appion, as though I were really going to send it to a beloved one, pretended as if she had written in answer to it; and the next day, when Appion came, I gave him the reply, as if from her, as follows:—
Chapter XXI.—Answer to Appion’s Letter.
“‘I wonder how, when you commend me
for wisdom, you write to me as to a fool. For, wishing to
persuade me to your passion, you make use of examples from the
mythologies of the gods, that Eros is the eldest of all, as you say,
and above all gods and men, not being afraid to blaspheme, that you
might corrupt my soul and insult my body. For Eros is not the
leader of the gods,—he, I mean, who has to do with lusts.
For if he lusts willingly, he is himself his own suffering and
punishment; and he who should suffer willingly could not be a
god. But if against his will he lust for copulation, and,
pervading our souls as through the members of our bodies, is borne into
intermeddling with our minds, then he that impels him to love is
greater than he. And again, he who impels him, being himself
impelled by another desire, another greater than he is found impelling
him. And thus we come to an endless succession of
lovers, I suspect it
should rather be impellers, reading φερόντων
for ἐρώντων.
Chapter XXII.—Lying Fables.
“‘But those who will not subdue base lusts belie the gods, that, by representing the gods as first doing the things which they do, they may be set free from blame. For if those who are called gods committed adulteries for the sake of begetting children, and not through lasciviousness, why did they also debauch males? But it is said they complimented their mistresses by making them stars. Therefore before this were there no stars, until such time as, by reason of wantonness, the heaven was adorned with stars by adulterers? And how is it that the children of those who have been made stars are punished in Hades,—Atlas loaded, Tantalus tortured with thirst, Sisyphus pushing a stone, Tityus thrust through the bowels, Ixion continually rolled round a wheel? How is it that these divine lovers made stars of the women whom they defiled, but gave no such grace to these?
Chapter XXIII.—The Gods No Gods.
“‘They were not gods, then, but
representations of tyrants. For a certain tomb is shown among the
Caucasian mountains, not in heaven, but in [Compare the
different use of these details in Recognitions, x. 24; also in
Homily VI. 21.—R.]
Chapter XXIV.—If a Principle Be Good, Carry It Out.
“‘But if we must emulate their lives, let us imitate not only their adulteries, but also their banquets. For Kronos devoured his own children, and Zeus in like manner his own daughter. And what must I say? Pelops served as a supper for all the gods. Wherefore let us also, before unhallowed marriages, perpetrate a supper like that of the gods; for thus the supper would be worthy of the marriages. But this you would never consent to; no more will I to adultery. Besides this, you threaten me with the anger of Eros as of a powerful god. Eros is not a god, as I conceive him, but a desire occurring from the temperament of the living creature in order to the perpetuation of life, according to the foresight of Him who worketh all things, that the whole race may not fail, but by reason of pleasure another may be produced out of the substance of one who shall die, springing forth by lawful marriage, that he may know to sustain his own father in old age. And this those born from adultery cannot do, not having the nature of affection towards those who have begotten them.
Chapter XXV.—Better to Marry Than to Burn.
“‘Since, therefore, the erotic desire occurs for the sake of continuation and legitimate increasing, as I have said, it behoves parents providing for the chastity of their children to anticipate the desire, by imbuing them with instruction by means of chaste books, and to accustom them beforehand by excellent discourses; for custom is a second nature. And in addition to this, frequently to remind them of the punishments appointed by the laws, that, using fear as a bridle, they may not run on in wicked pleasures. And it behoves them also, before the springing of the desire, to satisfy the natural passion of puberty by marriage, first persuading them not to look upon the beauty of another woman.
Chapter XXVI.—Close of the Answer.
“‘For our mind, whenever it is impressed delightfully with the image of a beloved one, always seeing the form as in a mirror, is tormented by the recollection; and if it does not obtain its desire, it contrives ways of obtaining it; but if it do obtain it, it is rather increased, like fire having a supply of wood, and especially when there is no fear impressed upon the soul of the lover before the rise of passion. For as water extinguishes fire, so fear is the extinguisher of unreasonable desire. Whence I, having learned from a certain Jew both to understand and to do the things that are pleasing to God, am not to be entrapped into adultery by your lying fables. But may God help you in your wish and efforts to be chaste, and afford a remedy to your soul burning with love.’
Chapter XXVII.—A Reason for Hatred.
“When Appion heard the pretended answer, he said: ‘Is it without reason that I hate the Jews? Here now some Jew has fallen in with her, and has converted her to his religion, and persuaded her to chastity, and it is henceforth impossible that she ever have intercourse with another man; for these fellows, setting God before them as the universal inspector of actions, are extremely persistent in chastity, as being unable to be concealed from Him.’
Chapter XXVIII.—The Hoax Confessed.
“When I heard this, I said to Appion: ‘Now I shall confess the truth to you. I was not enamoured of the woman, or of any one else, my soul being exceedingly spent upon other desires, and upon the investigation of true doctrines. And till now, although I have examined many doctrines of philosophers, I have inclined to none of them, excepting only that of the Jews,—a certain merchant of theirs having sojourned here in Rome, selling linen clothes, and a fortunate meeting having set simply before me the doctrine of the unity of God.’
Chapter XXIX.—Appion’s Resentment.
“Then Appion, having heard from me the truth, with
his unreasonable hatred of the Jews, and neither knowing nor wishing to
know what their faith is, being senselessly angry, forthwith quitted
Rome in silence. And as this is my first meeting with him since
then, I naturally expect his anger in consequence. However, I
shall ask him in your presence what he has to say con
Chapter XXX.—A Discussion Promised.
The others having heard these things from me, and desiring to learn what would ensue, accompanied me to visit Appion. And we found him bathed, and sitting at a table furnished. Wherefore we inquired but little into the matter concerning the gods. But he, understanding, I suppose, our wish, promised that next day he would have something to say about the gods, and appointed to us the same place where he would converse with us. And we, as soon as he had promised, thanked him, and departed, each one to his home.
Homily VI.
Chapter I.—Clement Meets Appion.
And on the third day, when I came with my friends to the appointed place in Tyre, I found Appion sitting between Anubion and Athenodorus, and waiting for us, along with many other learned men. But in no wise dismayed, I greeted them, and sat down opposite Appion. And in a little he began to speak:—
“I wish to start from the following point, and to come with all speed at once to the question. Before you, my son Clement, joined us, my friend Anubion here, and Athenodorus, who yesterday were among those who heard you discourse, were reporting to me what you said of the numerous false accusations I brought against the gods when I was visiting you in Rome, at the time you were shamming love, how I charged them with pæderasty, lasciviousness, and numerous incests of all kinds. But, my son, you ought to have known that I was not in earnest when I wrote such things about the gods, but was concealing the truth, from my love to you. That truth, however, if it so please you, you may hear from me now.
Chapter II.—The Myths are Not to Be Taken Literally.
“The wisest of the ancients, men who had by
hard labour learned all truth, kept the path of knowledge hid from
those who were unworthy and had no taste for lessons in divine
things. [Compare in
general, with chaps. 2–22, the mythological statements in
Recognitions, x. 17–41.—R.] [Compare
Recognitions, x. 17, 31.—R.] The passage seems to
be corrupt. The common story
about Dionysus is, that he was the unborn son, not of Metis, but of
Semele. Wieseler supposes that some words have fallen out, or
that the latter part of the sentence is a careless interpolation. [Compare, on
“the supper of the gods,” chap. 15, and
Recognitions, x. 41.—R.]
Chapter III.—Appion Proceeds to Interpret the Myths.
“There was once a time when nothing existed
but chaos and a confused mixture of orderless elements, which were as
yet simply heaped together. [With this
discourse and its cosmogony compare the discourse of Clement and his
brothers in Recognitions, x. 17–19,
30–34.—R.] Iliad, vii.
99. L. 116.
Chapter IV.—Origin of Chaos.
“This matter, of four kinds, and endowed
with life, was an entire infinite abyss, so to speak, in eternal
stream, borne about without order, and forming every now and then
countless but ineffectual combinations (which therefore it dissolved
again from want of order); ripe indeed, but not able to be bound so as
to generate a living creature. And once it chanced that this
infinite sea, which was thus by its own nature driven about with a
natural motion, flowed in an orderly manner from the same to the same
(back on itself), like a whirlpool, mixing the substances in such a way
that from each This is the
emendation of Davisius. The Greek has ἐξ
ἀκουστοῦ; the Latin,
“mirum in modum.” Wieseler suggests ἐξακοντιστόν. This is
Wieseler’s emendation for “received.”
Chapter V.—Kronos and Rhea Explained.
“Now you must think of Kronos as time
(chronos), and Rhea as the flowing
(rheon) of the watery substance. [Comp.
Recognitions, x. 17, 31, 32.—R.]
Chapter VI.—Phanes and Pluto.
“This egg, then, which was the first
substance, growing somewhat hot, was broken by the living creature
within, and then there took shape and came forth something; Wieseler corrects to
“some such being,” etc.; and below, “of him who
appeared,” etc.; and “he took his seat.” The first word of
this quotation gives no sense, and has been omitted in the
translation. Lobeck suggests “at its prime;” Hermann,
“Heracapeian;” Duentzer, “ancient;” and
Wieseler, “white.” [Comp.
Recognitions, x. 32.—R.]
Chapter VII.—Poseidon, Zeus, and Metis.
“When, then, they say that this primordial
substance, although most filthy and rough, was devoured by Kronos, that
is, time, this is to be understood in a physical sense, as meaning that
it sank downwards. And the water which flowed together after this
first sediment, and floated on the surface of the first substance, they
called Poseidon. And then what remained, the purest and noblest
of all, for it was translucent fire, they called Zeus, from its glowing
(zeousa) nature. Now since fire ascends,
this was not swallowed, and made to descend by time or Kronos; but, as
I said, the fiery substance, since it has life in it, and naturally
ascends, flew right up into the air, which from its purity is very
intelligent. By his own proper heat, then, Zeus—that is,
the glowing substance—draws up what is left in the underlying
moisture, to wit, that very strong The Paris
ms. has “very fine.”
Chapter VIII.—Pallas and Hera.
“And this, when it had reached the summit of
the æther, was devoured by it (moisture being mixed with heat, so
to say); and causing in it that ceaseless palpitation, it begat
intelligence, which they call Pallas from this palpitating
(pallesthai). [With chaps.
8–10 compare Recognitions, x. 32, 34.—R.]
Chapter IX.—Artemis.
“And Hera we understand to be a happy tempering of the atmosphere, and therefore she is very fruitful; but Athena, as they call Pallas, was reckoned a virgin, because on account of the intense heat she could produce nothing. And in a similar fashion Artemis is explained: for her they take as the lowest depth of air, and so they called her a virgin, because she could not bear anything on account of the extreme cold. And that troubled and drunken composition which arises from the upper and lower vapours they called Dionysus, as troubling the intellect. And the water under the earth, which is in nature indeed one, but which flows through all the paths of earth, and is divided into many parts, they called Osiris, as being cut in pieces. And they understand Adonis as favourable seasons, Aphrodite as coition and generation, Demeter as the earth, the Girl (Proserpine) as seeds; and Dionysus some understand as the vine.
Chapter X.—All Such Stories are Allegorical.
“And I must ask you to think of all such stories as embodying some such allegory. Look on Apollo as the wandering Sun (peri-polôn), a son of Zeus, who was also called Mithras, as completing the period of a year. And these said transformations of the all-pervading Zeus must be regarded as the numerous changes of the seasons, while his numberless wives you must understand to be years, or generations. For the power which proceeds from the æther and passes through the air unites with all the years and generations in turn, and continually varies them, and so produces or destroys the crops. And ripe fruits are called his children, the barrenness of some seasons being referred to unlawful unions.”
Chapter XI.—Clement Has Heard All This Before.
While Appion was allegorizing in this way, I became plunged in thought, and seemed not to be following what he was saying. So he interrupted his discourse, and said to me, “If you do not follow what I am saying, why should I speak at all?” And I answered, “Do not suppose that I do not understand what you say. I understand it thoroughly; and that the more that this is not the first time I have heard it. And that you may know that I am not ignorant of these things, I shall epitomize what you have said, and supply in their order, as I have heard them from others, the allegorical interpretations of those stories you have omitted.” And Appion said: “Do so.”
And I answered: [Comp.
Recognitions, x. 17–19, 29–36, 41, for statements
similar to those in chaps. 12–19.—R.] This is
Wiesler’s conjecture.
Chapter XIII.—Kronos and Aphrodite.
“And the bonds of Kronos are the binding together of heaven and earth, as I have heard others allegorizing; and his mutilation is the separation and parting of the elements; for they all were severed and separated, according to their respective natures, that each kind might be arranged by itself. And time no longer begets anything; but the things which have been begotten of it, by a law of nature, produce their successors. And the Aphrodite who emerged from the sea is the fruitful substance which arises out of moisture, with which the warm spirit mixing, causes that sexual desire, and perfects the beauty of the world.
Chapter XIV.—Peleus and Thetis, Prometheus, Achilles, and Polyxena.
“And the marriage banquet, at which Zeus
held the feast on the occasion of the marriage of the Nereid Thetis and
the beautiful Peleus, has in it this allegory, [Comp. chap.
2, and Recognitions, 40, 41.—R.] The Latin takes
“moira” in the sense of “district,” and
translates, “these props of the districts of the sky.” This is
Wieseler’s conjecture for reading of the mss., “contrived.” This is
Schwegler’s restoration of the passage. Davisius proposes,
“He is in the bloom of life, at which time if any one
desires,” etc.
Chapter XV.—The Judgment of Paris.
“Then Hera, and Athena, and Aphrodite, and Eris, and the apple, and Hermes, and the judgment, and the shepherd, have some such hidden meaning as the following:—Hera is dignity; Athena, manliness; Aphrodite, pleasure; Hermes, language, which interprets (hermeneutikos) thought; the shepherd Paris, unreasoned and brutish passion. Now if, in the prime of life, reason, that shepherd of the soul, is brutish, does not regard its own advantage, will have nothing to do with manliness and temperance, chooses only pleasure, and gives the prize to lust alone, bargaining that it is to receive in return from lust what may delight it,—he who thus judges incorrectly will choose pleasure to his own destruction and that of his friends. And Eris is jealous spite; and the golden apples of the Hesperides are perhaps riches, by which occasionally even temperate persons like Hera are seduced, and manly ones like Athena are made jealous, so that they do things which do not become them, and the soul’s beauty like Aphrodite is destroyed under the guise of refinement. To speak briefly, in all men riches provoke evil discord.
Chapter XVI.—Hercules.
“And Hercules, who slew the serpent which led and guarded riches, is the true philosophical reason which, free from all wickedness, wanders all over the world, visiting the souls of men, and chastising all it meets,—namely, men like fierce lions, or timid stags, or savage boars, or multiform hydras; and so with all the other fabled labours of Hercules, they all have a hidden reference to moral valour. But these instances must suffice, for all our time would be insufficient if we were to go over each one.
Chapter XVII.—They are Blameworthy Who Invented Such Stories.
“Now, [Compare with
the arguments here, Recognitions, x.
35–38.—R.]
Chapter XVIII.—The Same.
“Wherefore do not suppose that they were wise men, but rather evil spirits, who could cover honourable actions with wicked stories, in order that they who wish to imitate their betters may emulate these deeds of so-called gods, which yesterday in my discourse I spoke so freely of,—namely, their parricides, their murders of their children, their incests of all kinds, their shameless adulteries and countless impurities. The most impious of them are those who wish these stories to be believed, in order that they may not be ashamed when they do the like. If they had been disposed to act reverently, they ought, as I said a little ago, even if the gods really did the things which are sung of them, to have veiled their indecencies under more seemly stories, and not, on the contrary, as you say they did, when the deeds of the gods were honourable, clothed them in wicked and indecent forms, which, even when interpreted, can only be understood by much labour; and when they were understood by some, they indeed got for their much toil the privilege of not being deceived, which they might have had without the toil, while they who were deceived were utterly ruined. (Those, however, who trace the allegories to a more honourable source I do not object to; as, for instance, those who explain one allegory by saying that it was wisdom which sprang from the head of Zeus.) On the whole, it seems to me more probable that wicked men, robbing the gods of their honour, ventured to promulgate these insulting stories.
Chapter XIX.—None of These Allegories are Consistent.
“Nor do we find the poetical allegory about any of the gods consistent with itself. To go no further than the fashioning of the universe, the poets now say that nature was the first cause of the whole creation, now that it was mind. For, say they, the first moving and mixture of the elements came from nature, but it was the foresight of mind which arranged them in order. Even when they assert that it was nature which fashioned the universe, being unable absolutely to demonstrate this on account of the traces of design in the work, they in weave the foresight of mind in such a way that they are able to entrap even the wisest. But we say to them: If the world arose from self-moved nature, how did it ever take proportion and shape, which cannot come but from a superintending wisdom, and can be comprehended only by knowledge, which alone can trace such things? If, on the other hand, it is by wisdom that all things subsist and maintain order, how can it be that those things arose from self-moved chance?
Chapter XX.—These Gods Were Really Wicked Magicians.
“Then those who chose to make dishonourable allegories of divine things—as, for instance, that Metis was devoured by Zeus—have fallen into a dilemma, because they did not see that they who in these stories about the gods indirectly taught physics, denied the very existence of the gods, revolving all kinds of gods into mere allegorical representations of the various substances of the universe. And so it is more likely that the gods these persons celebrate were some sort of wicked magicians, who were in reality wicked men, but by magic assumed different shapes, committed adulteries, and took away life, and thus to the men of old who did not understand magic seemed to be gods by the things they did; and the bodies and tombs of these men are to be seen in many towns.
Chapter XXI.—Their Graves are Still to Be Seen.
“For instance, as I have mentioned already,
in the Caucasian mountains there is shown the tomb of a certain Kronos,
a man, and a fierce monarch who slew his children. And the son of
this man, called Zeus, became worse than his father; and having
by the power of magic been declared ruler of the universe, he committed
many adulteries, and inflicted punishment on his father and uncles, and
so died; and the Cretans show his tomb. And in Mesopotamia there
lie buried a certain Helios at Atir, and a certain Selene at
Carrhæ. A certain Hermes, a man, lies buried in Egypt; Ares
in Thrace; Aphrodite in Cyprus; Æsculapius in Epidaurus; and the
tombs of many other such persons are to be seen. [Comp. v. 23,
and Recognitions, x. 24.—R.]
Chapter XXII.—Their Contemporaries, Therefore, Did Not Look on Them as Gods.
“Thus, to right-thinking men, it is clear that
they were admitted to be mortals. And their contemporaries,
knowing that they were mortal, [Comp.
Recognitions, x. 25, where these facts are also
used.—R.]
Chapter XXIII.—The Egyptians Pay Divine Honours to a Man.
“Moreover, among the Egyptians even to the present day, a man is worshipped as a god before his death. And this truly is a small impiety, that the Egyptians give divine honours to a man in his lifetime; but what is of all things most absurd is, that they worship birds and creeping things, and all kinds of beasts. For the mass of men neither think nor do anything with discretion. But look, I pray you, at what is most disgraceful of all: he who is with them the father of gods and men is said by them to have had intercourse with Leda; and many of them set up in public a painting of this, writing above it the name Zeus. To punish this insult, I could wish that they would paint their own present king in such base embraces as they have dared to do with Zeus, and set it up in public, that from the anger of a temporary monarch, and him a mortal, they might learn to render honour where it is due. This I say to you, not as myself already knowing the true God; but I am happy to say that even if I do not know who is God, I think I at least know clearly what God is.
Chapter XXIV.—What is Not God.
“And first, then, the four original elements cannot be God, because they have a cause. Nor can that mixing be God, nor that compounding, nor that generating, nor that globe which surrounds the visible universe; nor the dregs which flow together in Hades, nor the water which floats over them; nor the fiery substance, nor the air which extends from it to our earth. For the four elements, if they lay outside one another, could not have been mixed together so as to generate animal life without some great artificer. If they have always been united, even in this case they are fitted together by an artistic mind to what is requisite for the limbs and parts of animals, that they may be able to preserve their respective proportions, may have a clearly defined shape, and that all the inward parts may attain the fitting coherency. In the same way also the positions suitable for each are determined, and that very beautifully, by the artificer mind. To be brief, in all other things which a living creature must have, this great being of the world is in no respect wanting.
Chapter XXV.—The Universe is the Product of Mind.
“Thus we are shut up to the supposition that
there is an unbegotten artificer, who brought the elements together, if
they were separate; or, if they were together, artistically blended
them so as to generate life, and perfected from all one work. For
it cannot be that a work which is completely wise can be made without a
mind which is greater than it. Nor will it do to say that love is
the artificer of all things, or desire, or power, or any such
thing. All these are liable to change, and transient in their
very nature. Nor can that be God which is moved by another, much
less what is altered by time and nature, and can be
annihilated.” [The conclusion of
the discussion is noteworthy, not only from the fairness of the
argument, but from the skill with which the position of Clement, as a
heathen inquirer, is maintained.—R.]
Chapter XXVI.—Peter Arrives from Cæsarea.
While I was saying these things to Appion, Peter drew near from Cæsarea, and in Tyre the people were flocking together, hurrying to meet him and unite in an expression of gratification at his visit. And Appion withdrew, accompanied by Anubion and Athenodorus only; but the rest of us hurried to meet Peter, and I was the first to greet him at the gate, and I led him towards the inn. When we arrived, we dismissed the people; and when he deigned to ask what had taken place, I concealed nothing, but told him of Simon’s slanders, and the monstrous shapes he had taken, and all the diseases he had sent after the sacrificial feast, and that some of the sick persons were still there in Tyre, while others had gone on with Simon to Sidon just as I arrived, hoping to be cured by him, but that I had heard that none of them had been cured by him. I also told Peter of the controversy I had with Appion; and he, from his love to me, and desiring to encourage me, praised and blessed me. Then, having supped, he betook himself to the rest the fatigues of his journey rendered so necessary.
Chapter I.—Peter Addresses the People.
And on the fourth day of
our stay in Tyre, [The historical
details of this Homily also have no parallel in the
Recognitions.—R.]
Chapter II.—Reason of Simon’s Power.
“God, who created the heavens and the whole universe, does not want occasion for the salvation of those who would be saved. Wherefore let no one, in seeming evils, rashly charge Him with unkindness to man. For men do not know the issue of those things which happen to them, nay, suspect that the result will be evil; but God knows that they will turn out well. So is it in the case of Simon. He is a power of the left hand of God, and has authority to do harm to those who know not God, so that he has been able to involve you in diseases; but by these very diseases, which have been permitted to come upon you by the good providence of God, you, seeking and finding him who is able to cure, have been compelled to submit to the will of God on the occasion of the cure of the body, and to think of believing, in order that in this way you may have your souls as well as your bodies in a healthy state.
Chapter III.—The Remedy.
“Now I have been told, that after he had sacrificed an ox he feasted you in the middle of the forum, and that you, being carried away with much wine, made friends with not only the evil demons, but their prince also, and that in this way the most of you were seized by these sicknesses, unwittingly drawing upon yourselves with your own hands the sword of destruction. For the demons would never have had power over you, had not you first supped with their prince. For thus from the beginning was a law laid by God, the Creator of all things, on each of the two princes, him of the right hand and him of the left, that neither should have power over any one whom they might wish to benefit or to hurt, unless first he had sat down at the same table with them. As, then, when you partook of meat offered to idols, you became servants to the prince of evil, in like manner, if you cease from these things, and flee for refuge to God through the good Prince of His right hand, honouring Him without sacrifices, by doing whatsoever He wills, know of a truth that not only will your bodies be healed, but your souls also will become healthy. For He only, destroying with His left hand, can quicken with His right; He only can both smite and raise the fallen.
Chapter IV.—The Golden Rule.
“Wherefore, as then ye were deceived by the
forerunner Simon, and so became dead in your souls to God, and were
smitten in your bodies; so now, if you repent, as I said, and submit to
those things which are well-pleasing to God, you may get new strength
to your bodies, and recover your soul’s health. And the
things which are well-pleasing to God are these: to pray to Him,
to ask from Him, recognising that He is the giver of all things, and
gives with discriminating law; to abstain from the table of devils, not
to taste dead flesh, not to touch blood; to be washed from all
pollution; and the rest in one word,—as the God-fearing Jews have
heard, do you also hear, and be of one mind in many bodies; let each
man be minded to do to his neighbour those good things he wishes for
himself. And you may all find out what is good, by holding some
such conversation as the following with yourselves: You would not
like to be murdered; do not murder another man: you would not
like your wife to be seduced by another; do not you commit
adultery: you would not like any of your things to be stolen from
you; steal nothing from another. And so understanding by
yourselves what is reasonable, and doing it, you will become dear to
God, and will obtain healing; otherwise in the life which now is your
bodies will be tormented, and in that which is to come your souls will
be punished.” [With this
discourse respecting Simon, compare Recognitions, ii.
6–18. But the statements respecting Simon’s power and
the design of it are much stronger than here.—R.]
Chapter V.—Peter Departs for Sidon.
After Peter had spent a few days in teaching them
in this way, and in healing them, they were baptized. And after
that, We have adopted
Wieseler’s emendation. The text may be translated
thus: “And after that, among his other wondrous deeds, all
the rest (who had not been baptized) sat down,” etc.
Chapter VI.—Peter in Sidon.
And as Peter entered Sidon, they brought many in couches, and laid them before him. And he said to them: “Think not, I pray you, that I can do anything to heal you, who am a mortal man, myself subject to many evils. But I shall not refuse to show you the way in which you must be saved. For I have learned from the Prophet of truth the conditions fore-ordained of God before the foundation of the world; that is to say, the evil deeds which if men do He has ordained that they shall be injured by the prince of evil, and in like manner the good deeds for which He has decreed that they who have believed in Him as their Physician shall have their bodies made whole, and their souls established in safety.
Chapter VII.—The Two Paths.
“Knowing, then, these good and evil deeds, I
make known unto you as it were two paths, [Compare with this
chapter the recently discovered “Teaching” and Apostolic
Constitutions, book vii. chap. 1, in vol. vii. pp. 377,
465.—R.]
Chapter VIII.—The Service of God’s Appointment.
“And this is the service He has
appointed: To worship Him only, and trust only in the Prophet of
truth, and to be baptized for the remission of sins, and thus by this
pure baptism to be born again unto God by saving water; to abstain from
the table of devils, that is, from food offered to idols, from dead
carcases, from animals which have been suffocated or caught by wild
beasts, and from blood; [Comp.
Recognitions, iv. 36. The language recalls
Chapter IX.—Simon Attacks Peter.
No sooner had he reached Beyrout than an earthquake took place; and the multitude, running to Peter, said, “Help us, for we are afraid we shall all utterly perish.” Then Simon ventured, along with Appion and Anubion and Athenodorus, and the rest of his companions, to cry out to the people against Peter in public: “Flee, friends, from this man! he is a magician; trust us, he it was who caused this earthquake: he sent us these diseases to terrify us, as if he were God Himself.” And many such false charges did Simon and his friends bring against Peter, as one who could do things above human power. But as soon as the people gave him a moment’s quiet, Peter with surprising boldness gave a little laugh, and said, “Friends, I admit that I can do, God willing, what these men say; and more than that, I am ready, if you do not believe what I say, to overturn your city from top to bottom.”
Chapter X.—Simon is Driven Away.
And the people were afraid, and promised to do whatever
he should command. “Let none
Chapter XI.—The Way of Salvation.
“Were I able to cause earthquakes, and do all that I wish, I assure you I would not destroy Simon and his friends (for not to destroy men am I sent), but would make him my friend, that he might no longer, by his slanders against my preaching the truth, hinder the salvation of many. But if you believe me, he himself is a magician; he is a slanderer; he is a minister of evil to them who know not the truth. Therefore he has power to bring diseases on sinners, having the sinners themselves to help him in his power over them. But I am a servant of God the Creator of all things, and a disciple of His Prophet who is at His right hand. Wherefore I, being His apostle, preach the truth: to serve a good man I drive away diseases, for I am His second messenger, since first the disease comes, but after that the healing. By that evil-working magician, then, you were stricken with disease because you revolted from God. By me, if you believe on Him ye shall be cured: and so having had experience that He is able, you may turn to good works, and have your souls saved.”
Chapter XII.—Peter Goes to Byblus and Tripolis.
As he said these things, all fell on their knees before his feet. And he, lifting up his hands to heaven, prayed to God, and healed them all by his simple prayer alone. And he remained not many days in Beyrout; but after he had accustomed many to the service of the one God, and had baptized them, and had set over them a bishop from the elders who were with him, he went to Byblus. And when he came there, and learned that Simon had not waited for them for a day, but had gone straightway to Tripolis, he remained there only a few days; and after that he had healed not a few, and exercised them in the Scriptures, he followed in Simon’s track to Tripolis, preferring to pursue him rather than flee from him.
Homily VIII.
Chapter I.—Peter’s Arrival at Tripolis.
Now, as Peter was entering
Tripolis, [For the
general parallelism of Homilies VIII.–XI. with
Recognitions, iv.–vi., see the footnote on
Recognitions, iv. 1. Homilies VIII., IX., contain matter
included in the single discourse of Recognitions, book
iv.—R.] Lit.:
More willing to learn than the others.
[“Maro” in Recognitions, iv. The
resemblance between that book and this Homily is quite
marked.—R.]
Chapter II.—Peter’s Thoughtfulness.
But he, when he was at the very gate of his lodging, turned round, and promised to the multitudes that after the next day he would converse with them on the subject of religion. And when he had gone in, the forerunners assigned lodgings to those who had come with him. And the hosts and the entertainers did not fall short of the desire of those who sought hospitality. But Peter, knowing nothing of this, being asked by us to partake of food, said that he would not himself partake until those who had come with him were settled. And on our assuring him that this was already done, all having received them eagerly by reason of their affection towards him, so that those were grieved beyond measure who had no guests to entertain,—Peter hearing this, and being pleased with their eager philanthropy, blessed them and went out, and having bathed in the sea, partook of food with the forerunners; and then, the evening having come, he slept.
Chapter III.—A Conversation Interrupted.
But awaking about the second cock-crowing, he
found us astir. We were in all sixteen, viz., Peter himself, and
I Clement, Nicetas and Aquila, and the twelve who had preceded
us. [Comp.
Recognitions, iv. 3.—R.]
Chapter IV.—Many Called.
Then Peter, wondering at the eagerness of the
multitudes, answered, [With chaps.
4–11 compare the closely resembling passage, Recognitions,
iv. 4–11.—R.]
Chapter V.—Faith the Gift of God.
“For even the Hebrews who believe Moses, and
do not observe the things spoken by him, are not saved, unless they
observe the things that were spoken to them. For their believing
Moses was not of their own will, but of God, who said to Moses,
‘Behold, I come to thee in a pillar of cloud, that the people may
hear me speaking to thee, and may believe thee for
ever.’
Chapter VI.—Concealment and Revelation.
“For on this account Jesus is concealed from
the Jews, who have taken Moses as their teacher, and Moses is hidden
from those who have believed Jesus. For, there being one teaching
by both, God accepts him who has believed either of these. But
believing a teacher is for the sake of doing the things spoken by
God. And that this is so our Lord Himself says, ‘I thank
thee, Father of heaven and earth, because Thou hast concealed these
things from the wise and elder, and hast revealed them to sucking
babes.’
Chapter VII.—Moses and Christ.
“Neither, therefore, are the Hebrews
condemned on account of their ignorance of Jesus, by reason of Him who
has concealed Him, if, doing the things commanded by Moses, they
do not hate Him whom they do not know. Neither are those from
among the Gentiles condemned, who know not Moses on account of Him who
hath concealed him, provided that these also, doing the things spoken
by Jesus, do not hate Him whom they do not know. And some will
not be profited by calling the teachers lords, but not doing the works
of servants. For on this account our Jesus Himself said to one
who often called Him Lord, but did none of the things which He
prescribed, ‘Why call ye me Lord, Lord, and do not the things
which I say?’
Chapter VIII.—A Large Congregation.
While Peter was thus speaking, the multitudes, as if
they had been called by some one, entered into the place where Peter
was. Then he, seeing a great multitude, like the smooth current
of a river gently flowing towards him, said to [In
Recognitions, iv. 7, the healing is represented as occurring at
once.—R.]
Chapter IX.—“Vindicate the Ways of God to Men.”
“While beginning to discourse on the worship of God to those who are altogether ignorant of everything, and whose minds have been corrupted by the accusations of our adversary Simon, I have thought it necessary first of all to speak of the blamelessness of the God who hath made all things, starting from the occasion seasonably afforded by Him according to His providence, that it may be known how with good reason many are held by many demons, and subjected to strange sufferings, that in this the justice of God may appear; and that those who through ignorance blame Him, now may learn by good speaking and well-doing what sentiments they ought to hold, and recall themselves from their previous accusation, assigning ignorance as the cause of their evil presumption, in order that they may be pardoned.
Chapter X.—The Original Law.
“But thus the matter stands. The only good God having made all things well, and having handed them over to man, who was made after His image, he who had been made breathing of the divinity of Him who made him, being a true prophet and knowing all things, for the honour of the Father who had given all things to him, and for the salvation of the sons born of him, as a genuine father preserving his affection towards the children born of him, and wishing them, for their advantage, to love God and be loved of Him, showed them the way which leads to His friendship, teaching them by what deeds of men the one God and Lord of all is pleased; and having exhibited to them the things that are pleasing to Him, appointed a perpetual law to all, which neither can be abrogated by enemies, nor is vitiated by any impious one, nor is concealed in any place, but which can be read by all. To them, therefore, by obedience to the law, all things were in abundance,—the fairest of fruits, fulness of years, freedom from grief and from disease, bestowed upon them without fear, with all salubrity of the air.
Chapter XI.—Cause of the Fall of Man.
“But they, because they had at first no
experience of evils, being insensible to the gift of good things, were
turned to ingratitude by abundance of food and luxuries, so that they
even thought that there is no Providence, since they had not by
previous labour got good things as the reward of righteousness,
inasmuch as no one of them had fallen into any suffering or disease, or
any other necessity; so that, as is usual for men afflicted on account
of wicked transgression, they should look about for the God who is able
to heal them. The general meaning
seems to be as given; but the text is undoubtedly corrupt, and scarcely
intelligible.
Chapter XII.—Metamorphoses of the Angels.
“For of the spirits who inhabit the
heaven, [Chaps.
12–16 have no parallel in the corresponding discourse in the
Recognitions. The doctrine here is peculiar. But
compare Recognitions, iv. 26.—R.]
Chapter XIII.—The Fall of the Angels.
“But when, having assumed these forms, they
convicted as covetous those who stole them, and [Comp.
Recognitions, i. 30. The details here are not only fuller,
but apparently represent a more developed
speculation.—R.] The text is somewhat
obscure; but the following sentence shows this to be the meaning of
it.
Chapter XIV.—Their Discoveries.
“For after the intercourse, being asked to
show what they were before, and being no longer able to do so, on
account of their being unable to do aught else after their defilement,
yet wishing to please their mistresses, instead of themselves, they
showed the bowels Literally, “the
marrow.” Literally, “the
flowers of metals.”
Chapter XV.—The Giants.
“But from their unhallowed intercourse spurious men sprang, much greater in stature than ordinary men, whom they afterwards called giants; not those dragon-footed giants who waged war against God, as those blasphemous myths of the Greeks do sing, but wild in manners, and greater than men in size, inasmuch as they were sprung of angels; yet less than angels, as they were born of women. Therefore God, knowing that they were barbarized to brutality, and that the world was not sufficient to satisfy them (for it was created according to the proportion of men and human use), that they might not through want of food turn, contrary to nature, to the eating of animals, and yet seem to be blameless, as having ventured upon this through necessity, the Almighty God rained manna upon them, suited to their various tastes; and they enjoyed all that they would. But they, on account of their bastard nature, not being pleased with purity of food, longed only after the taste of blood. Wherefore they first tasted flesh.
Chapter XVI.—Cannibalism.
“And the men who were with them there for the first time were eager to do the like. Thus, although we are born neither good nor bad, we become one or the other; and having formed habits, we are with difficulty drawn from them. But when irrational animals fell short, these bastard men tasted also human flesh. For it was not a long step to the consumption of flesh like their own, having first tasted it in other forms.
Chapter XVII.—The Flood.
“But by the shedding of much blood, the pure
air being defiled with impure vapour, and sickening those who breathed
it, rendered them liable to diseases, so that thenceforth men died
prematurely. But the earth being by these means greatly defiled,
these first teemed with poison-darting and deadly creatures. All
things, therefore, going from bad to worse, on account of these brutal
demons, God wished to cast them away like an evil leaven, lest each
generation from a wicked seed, being like to that before it, and
equally impious, should empty the world to come of saved men. And
for this purpose, having warned a certain righteous man, [Comp.
Recognitions, v. 12.—R.]
Chapter XVIII.—The Law to the Survivors.
“Since, therefore, the souls of the deceased giants were greater than human souls, inasmuch as they also excelled their bodies, they, as being a new race, were called also by a new name. And to those who survived in the world a law was prescribed of God through an angel, how they should live. For being bastards in race, of the fire of angels and the blood of women, and therefore liable to desire a certain race of their own, they were anticipated by a certain righteous law. For a certain angel was sent to them by God, declaring to them His will, and saying:—
“‘These things seem good to the all-seeing God, that you lord it over no man; that you trouble no one, unless any one of his own accord subject himself to you, worshipping you, and sacrificing and pouring libations, and partaking of your table, or accomplishing aught else that they ought not, or shedding blood, or tasting dead flesh, or filling themselves with that which is torn of beasts, or that which is cut, or that which is strangled, or aught else that is unclean. But those who betake themselves to my law, you not only shall not touch, but shall also do honour to, and shall flee from, their presence. For whatsoever shall please them, being just, respecting you, that you shall be constrained to suffer. But if any of those who worship me go astray, either committing adultery, or practising magic, or living impurely, or doing any other of the things which are not well-pleasing to me, then they will have to suffer something at your hands or those of others, according to my order. But upon them, when they repent, I, judging of their repentance, whether it be worthy of pardon or not, shall give sentence. These things, therefore, ye ought to remember and to do, well knowing that not even your thoughts shall be able to be concealed from Him.’
Chapter XX.—Willing Captives.
“Having charged them to this effect, the
angel departed. But you are still ignorant of this law, that
every one who worships demons, or sacrifices to them, or partakes with
them of their table, shall become subject to them and receive all
punishment from them, as being under wicked lords. And you who,
on account of ignorance of this law, have been corrupted beside
their altars, τοῖς
αὐτῶν βωμοῖς
προσφθαρέντες
καὶ αὐτῶν
ἐκπληρωθέντες.
Chapter XXI.—Temptation of Christ.
“For once the king of the present time came
to our King of righteousness, using no violence, for this was not in
his power, but inducing and persuading, because the being persuaded
lies in the power of every one. [The conclusion
of this Homily resembles Recognitions, iv. 34–37, but much
of the matter of that book is contained in Homily IX.; see
footnotes.—R.]
Chapter XXII.—The Marriage Supper.
“However, the king of the impious, striving
to bring over to his own counsel the King of the pious, and not being
able, ceased his efforts, undertaking to persecute Him for the
remainder of His life. But you, being ignorant of the
fore-ordained law, are under his power through evil deeds.
Wherefore you are polluted in body and soul, and in the present life
you are tyrannized over by sufferings and demons, but in that which is
to come you shall have your souls to be punished. And this not
you alone suffer through ignorance, but also some of our nation, who by
evil deeds having been brought under the power of the prince of
wickedness, like persons invited to a supper by a father celebrating
the marriage of his son, have not obeyed.
Chapter XXIII.—The Assembly Dismissed.
“If, therefore, ye wish to be the vesture of the
Divine Spirit, hasten first to put off your base presumption, which is
an unclean spirit and a
Chapter XXIV.—The Sick Healed.
When he had thus spoken, all of them remained,
some in order to be healed, and others to see those who obtained
cures. But Peter, only laying his hands upon them, and praying,
healed them; [Comp.
Recognitions, iv. 7.—R.]
Homily IX.
Chapter I.—Peter’s Discourse Resumed.
Therefore on the next day,
Peter going out with his companions, and coming to the former place,
and taking his stand, proceeded to say: [Much of the
matter in this Homily is to be found in Recognitions,
iv.—R.]
Chapter II.—Monarchy and Polyarchy.
“If, therefore, while I expound and show you that this is the greatest sin, which is able to destroy you all, it occur to your mind that you are not destroyed, being great multitudes, you are deceived. For you have the example of the old world deluged. And yet their sin was much less than that which is chargeable against you. For they were wicked with respect to their equals, murdering or committing adultery. But you are wicked against the God of all, worshipping lifeless images instead of Him or along with Him, and attributing His divine name to every kind of senseless matter. In the first place, therefore, you are unfortunate in not knowing the difference between monarchy and polyarchy—that monarchy, on the one hand, is productive of concord, but polyarchy is effective of wars. For unity does not fight with itself, but multitude has occasion of undertaking battle one against another.
Chapter III.—Family of Noe.
“Therefore straightway after the
flood, [With this and
the succeeding chapters compare Recognitions, i. 30, 31, but
more particularly iv. 27–31, which furnish a close
parallel.—R.]
Chapter IV.—Zoroaster.
“Of this family there was born in due time a
certain one, who took up with magical practices, by name Nebrod, who
chose, giant-like, to devise things in opposition to God. Him the
Greeks have called Zoroaster. He, after the deluge, being
ambitious of sovereignty, and being a great magician, by magical arts
compelled the world-guiding star of the wicked one who now rules, to
the bestowal of the sovereignty as a gift from him. But
he, That is, I suppose, the
wicked one. I suppose Nimrod, or
Zoroaster.
Chapter V.—Hero-Worship.
“Therefore the magician Nebrod, being destroyed by this lightning falling on earth from heaven, for this circumstance had his name changed to Zoroaster, on account of the living (ζῶσαν) stream of the star (ἀστέρος) being poured upon him. But the unintelligent amongst the men who then were, thinking that through the love of God his soul had been sent for by lightning, buried the remains of his body, and honoured his burial-place with a temple among the Persians, where the descent of the fire occurred, and worshipped him as a god. By this example also, others there bury those who die by lightning as beloved of God, and honour them with temples, and erect statues of the dead in their own forms. Thence, in like manner, the rulers in different places were emulous of like honour, and very many of them honoured the tombs of those who were beloved of them, though not dying by lightning, with temples and statues, and lighted up altars, and ordered them to be adored as gods. And long after, by the lapse of time, they were thought by posterity to be really gods.
Chapter VI.—Fire-Worship.
“Thus, in this fashion, there ensued many partitions of the one original kingdom. The Persians, first taking coals from the lightning which fell from heaven, preserved them by ordinary fuel, and honouring the heavenly fire as a god, were honoured by the fire itself with the first kingdom, as its first worshippers. After them the Babylonians, stealing coals from the fire that was there, and conveying it safely to their own home, and worshipping it, they themselves also reigned in order. And the Egyptians, acting in like manner, and calling the fire in their own dialect Phthaë, which is translated Hephaistus or Osiris, he who first reigned amongst them is called by its name. Those also who reigned in different places, acting in this fashion, and making an image, and kindling altars in honour of fire, most of them were excluded from the kingdom.
Chapter VII.—Sacrificial Orgies.
“But they did not cease to worship
images, [Comp.
Recognitions, iv. 13.—R.]
Chapter VIII.—The Best Merchandise.
“Many forms of worship, [Compare with
chapters 8–18 the parallel passage in Recognitions, iv.
14–22. The resemblances are quite
close.—R.]
Chapter IX.—How Demons Get Power Over Men.
“Since, on the other hand, you are oppressed by strange sufferings inflicted by demons, on your removal from the body you shall have your souls also punished for ever; not indeed by God’s inflicting vengeance, but because such is the judgment of evil deeds. For the demons, having power by means of the food given to them, are admitted into your bodies by your own hands; and lying hid there for a long time, they become blended with your souls. And through the carelessness of those who think not, or even wish not, to help themselves, upon the dissolution of their bodies, their souls being united to the demon, are of necessity borne by it into whatever places it pleases. And what is most terrible of all, when at the end of all things the demon is first consigned to the purifying fire, the soul which is mixed with it is under the necessity of being horribly punished, and the demon of being pleased. For the soul, being made of light, and not capable of bearing the heterogeneous flame of fire, is tortured; but the demon, being in the substance of his own kind, is greatly pleased, becoming the strong chain of the soul that he has swallowed up.
“But the reason why the demons delight in
entering into men’s bodies is this. Being spirits, and
having desires after meats and drinks, and sexual pleasures, but not
being able to partake of these by reason of their being spirits, and
wanting organs fitted for their enjoyment, they enter into the bodies
of men, in order that, getting organs to minister to them, they may
obtain the things that they wish, whether it be meat, by means of
men’s teeth, or sexual pleasure, by means of men’s
members. Hence, in order to the putting of demons to flight, the
most useful help is abstinence, and fasting, and suffering of
affliction. For if they enter into men’s bodies for the
sake of sharing pleasures, it is manifest that they are put to
flight by suffering. But inasmuch as some, The gender is here
changed, but the sense shows that the reference is still to the
demons. I suppose the author forgot that in the preceding
sentences he had written δαίμονες
(masc.) and not δαιμόνια
(neut.).
Chapter XI.—Unbelief the Demon’s Stronghold.
“But it is necessary in our prayers to acknowledge that we have had recourse to God, and to bear witness, not to the apathy, but to the slowness of the demon. For all things are done to the believer, nothing to the unbeliever. Therefore the demons themselves, knowing the amount of faith of those of whom they take possession, measure their stay proportionately. Wherefore they stay permanently with the unbelieving, tarry for a while with the weak in faith; but with those who thoroughly believe, and who do good, they cannot remain even for a moment. For the soul being turned by faith, as it were, into the nature of water, quenches the demon as a spark of fire. The labour, therefore, of every one is to be solicitous about the putting to flight of his own demon. For, being mixed up with men’s souls, they suggest to every one’s mind desires after what things they please, in order that he may neglect his salvation.
Chapter XII.—Theory of Disease.
“Whence many, not knowing how they are influenced, consent to the evil thoughts suggested by the demons, as if they were the reasoning of their own souls. Wherefore they become less active to come to those who are able to save them, and do not know that they themselves are held captive by the deceiving demons. Therefore the demons who lurk in their souls induce them to think that it is not a demon that is distressing them, but a bodily disease, such as some acrid matter, or bile, or phlegm, or excess of blood, or inflammation of a membrane, or something else. But even if this were so, the case would not be altered of its being a kind of demon. For the universal and earthly soul, which enters on account of all kinds of food, being taken to excess by over-much food, is itself united to the spirit, as being cognate, which is the soul of man; and the material part of the food being united to the body, is left as a dreadful poison to it. Wherefore in all respects moderation is excellent.
Chapter XIII.—Deceits of the Demons.
“But some of the maleficent demons deceive
in another way. For at first they do not even show their
existence, in order that care may not be taken against them; but in due
time, by means of anger, love, or some other affection, they suddenly
injure the body, by sword, or halter, or precipice, or something else,
and at last bring to punishment the deceived souls of those who have
been mixed up with them, as we said, withdrawing into the purifying
fire. But others, who are deceived in another way, do not
approach us, being seduced by the instigations of maleficent demons, as
if they suffered these things at the hands of the gods themselves, on
account of their neglect of them, and were able to reconcile them by
sacrifices, and that it is not needful to come to us, but rather to
flee from and hate us. And at the same time Some read οὕτως, thus.
Chapter XIV.—More Tricks.
“Therefore shunning and hating us they are
deceived, not knowing how it happens that they devise things opposed to
their health. For neither can we compel them against their will
to incline towards health, since now we have no such power over them,
nor are they able of themselves to understand the evil instigation of
the demon; for they know not whence these evil instigations are
suggested to them. And these are they whom the demons affright,
appearing in such forms as they please. And sometimes they
prescribe remedies for those who are diseased, and thus they receive
divine honours from those who have previously been deceived. And
they conceal from many that they are demons, but not from us, who know
their mystery, and why
Chapter XV.—Test of Idols.
“For as dire serpents draw sparrows to them
by their breath, so also these draw to their own will those who partake
of their table, being mixed up with their understanding by means of
food and drink, changing themselves in dreams according to the forms of
the images, that they may increase error. For the image is
neither a living creature, nor has it a divine spirit, but the demon
that appeared abused the form. The meaning is:
“the idols or images of the heathen deities are not living, but
the demons adopt the forms of these images when they appear to men in
dreams.”
Chapter XVI.—Powers of the Demons.
“But that the soul of each man embodies the forms of demons after his own preconceptions, and that those who are called gods do not appear, is manifest from the fact that they do not appear to the Jews. But some one will say, How then do they give oracular responses, forecasting future things? This also is false. But suppose it were true, this does not prove them to be gods; for it does not follow, if anything prophesies, that it is a god. For pythons prophesy, yet they are cast out by us as demons, and put to flight. But some one will say, They work cures for some persons. It is false. But suppose it were true, this is no proof of Godhead; for physicians also heal many, yet are not gods. But, says one, physicians do not completely heal those of whom they take charge, but these heal oracularly. But the demons know the remedies that are suited to each disease. Wherefore, being skilful physicians, and able to cure those diseases which can be cured by men, and also being prophets, and knowing when each disease is healed of itself, they so arrange their remedies that they may gain the credit of producing the cure.
Chapter XVII.—Reasons Why Their Deceits are Not Detected.
“For why do they oracularly foretell cures after a long time? And why, if they are almighty, do they not effect cures without administering any medicine? And for what reason do they prescribe remedies to some of those who pray to them, while to some, and it may be more suitable cases, they give no response? Thus, whenever a cure is going to take place spontaneously, they promise, in order that they may get the credit of the cure; and others, having been sick, and having prayed, and having recovered spontaneously, attributed the cure to those whom they had invoked, and make offerings to them. Those, however, who, after praying, have failed, are not able to offer their sacrifices. But if the relatives of the dead, or any of their children, inquired into the losses, you would find the failures to be more than the successes. But no one who has been taken in by them is willing to exhibit an accusation against them, through shame or fear; but, on the other hand, they conceal the crimes which they believe them to be guilty of.
Chapter XVIII.—Props of the System.
“And how many also falsify the responses given and the cures effected by them, and confirm them with an oath! And how many give themselves up to them for hire, undertaking falsely to suffer certain things, and thus proclaiming their suffering, and being restored by remedial means, they say that they oracularly promised them healing, in order that they may assign as the cause the senseless worship! And how many of these things were formerly done by magical art, in the way of interpreting dreams, and divining! Yet in course of time these things have disappeared. And how many are there now, who, wishing to obtain such things, make use of charms! However, though a thing be prophetical or healing, it is not divine.
Chapter XIX.—Privileges of the Baptized.
“For God is almighty. For He is good and
righteous, now long-suffering to all, that those who will, repenting of
the evils which they have done, and living well, may receive a worthy
reward in the day in which all things are judged. Wherefore now
begin to obey God by reason of [With chaps.
19–21 compare Recognitions, iv. 32, 35, which closely
resemble them.—R.]
Chapter XX.—“Not Almost, But Altogether Such as I Am.”
“Do not then suppose that we do not fear demons on this account, that we are of a different nature from you. For we are of the same nature, but not of the same worship. Wherefore, being not only much but altogether superior to you, we do not grudge you becoming such as we are; but, on the other hand, counsel you, knowing that all these demons beyond measure honour and fear those who are reconciled to God.”
Chapter XXI.—The Demons Subject to the Believer.
“For, in like manner as the soldiers who are
put under one of Cæsar’s captains know to honour him who has
received authority on account of him who gave it, so that the
commanders say to this one, Come, and he comes, and to another, Go, and
he goes; so also he who has given himself to God, being faithful, is
heard when he only speaks to demons and diseases; and the demons give
place, though they be much stronger than they who command them.
For with unspeakable power God subjects the mind of every one to whom
He pleases. For as many captains, with whole camps and cities,
fear Cæsar, who is but a man, every one’s heart being eager
to honour the image of all I prefer here the
common text to any of the proposed emendations, and suppose that the
author represents Cæsar, though but one man, as the image or
personification of the whole empire.
Chapter XXII.—“Rather Rejoice.”
“But still, though all demons, with all diseases, flee before you, you are not to rejoice in this only, but in that, through grace, your names, as of the ever-living, are written in heaven. Thus also the Divine Holy Spirit rejoices because man hath overcome death; for the putting of the demons to flight makes for the safety of another. But this we say, not as denying that we ought to help others, but that we ought not to be inflated by this and neglect ourselves. It happens, also, that the demons flee before some wicked men by reason of the honoured name, and both he who expels the demon and he who witnesses it are deceived: he who expels him, as if he were honoured on account of righteousness, not knowing the wickedness of the demon. For he has at once honoured the name, and by his flight has brought the wicked man into a thought of his righteousness, and so deceived him away from repentance. But the looker-on, associating with the expeller as a pious man, hastens to a like manner of life, and is ruined. Sometimes also they pretend to flee before adjurations not made in the name of God, that they may deceive men, and destroy them whom they will.
Chapter XXIII.—The Sick Healed.
“This then we would have you know, that unless any one of his own accord give himself over as a slave to demons, as I said before, the demon has no power against him. Choosing, therefore, to worship one God, and refraining from the table of demons, and undertaking chastity with philanthropy and righteousness, and being baptized with the thrice-blessed invocation for the remission of sins, and devoting yourselves as much as you can to the perfection of purity, you can escape everlasting punishment, and be constituted heirs of eternal blessings.”
Having thus spoken, he ordered those to approach
who were distressed with diseases; [Comp.
Recognitions, iv. 7.—R.]
Chapter I.—The Third Day in Tripolis.
Therefore on the third day
in Tripolis, [Book v. of the
Recognitions, assigned to the second day at Tripolis, contains
most of the matter in this Homily, but has many passages without a
parallel here.—R.]
Chapter II.—Ignorance and Error.
“There seems to me to be a great difference between the ignorant and the erring. For the ignorant man seems to me to be like a man who does not wish to set out for a richly stored city, through his not knowing the excellent things that are there; but the erring man to be like one who has learned indeed the good things that are in the city, but who has forsaken the highway in proceeding towards it, and so has wandered. Thus, therefore, it seems to me that there is a great difference between those who worship idols and those who are faulty in the worship of God. For they who worship idols are ignorant of eternal life, and therefore they do not desire it; for what they do not know, they cannot love. But those who have chosen to worship one God, and who have learned of the eternal life given to the good, if they either believe or do anything different from what is pleasing to God, are like to those who have gone out from the city of punishment, and are desirous to come to the well-stored city, and on the road have strayed from the right path.”
Chapter III.—Man the Lord of All.
While he was thus discoursing to us, there entered one of our people, who had been appointed to make the following announcement to him, and said: “My lord Peter, there are great multitudes standing before the doors.” With his consent, therefore, a great multitude entered. Then he rose up, and stood on the basis, as he had done the day before; and having saluted them in religious fashion, he said: “God having formed the heaven and the earth, and having made all things in them, as the true Prophet has said to us, man, being made after the image and likeness of God, was appointed to be ruler and lord of things, I say, in air and earth and water, as may be known from the very fact that by his intelligence he brings down the creatures that are in the air, and brings up those that are in the deep, hunts those that are on the earth, and that although they are much greater in strength than he; I mean elephants, and lions, and such like.
Chapter IV.—Faith and Duty.
“While, therefore, he was righteous, he was also superior to all sufferings, as being unable by his immortal body to have any experience of pain; but when he sinned, as I showed you yesterday and the day before, becoming as it were the servant of sin, he became subject to all sufferings, being by a righteous judgment deprived of all excellent things. For it was not reasonable, the Giver having been forsaken, that the gifts should remain with the ungrateful. Whence, of His abundant mercy, in order to our receiving, with the first, also future blessings, He sent His Prophet. And the Prophet has given in charge to us to tell you what you ought to think, and what to do. Choose, therefore; and this is in your power. What, therefore, you ought to think is this, to worship the God who made all things; whom if you receive in your minds, you shall receive from Him, along with the first excellent things, also the future eternal blessings.
Chapter V.—The Fear of God.
“Therefore you shall be able to persuade
yourselves with respect to the things that are profitable, if, like
charmers, you say to the horrible serpent which lurks in your heart,
‘The Lord God thou shalt fear, and Him alone thou shalt
serve.’
Chapter VI.—Restoration of the Divine Image.
“Therefore approach with confidence to God, you
who at first were made to be rulers and
Chapter VII.—Unprofitableness of Idols.
“Begin,
[Recognitions, v. 14, is parallel to this chapter, and the
resemblance is close throughout some of the succeeding
chapters.—R.]
Chapter VIII.—No Gods Which are Made with Hands.
“Therefore reduce your gods of gold and
silver, or any other material, to their original nature; I mean into
cups and basins and all other utensils, such as may be useful to you
for service; and those good things which were given you at first shall
be able to be restored. But perhaps you will say, The laws of the
emperors do not permit us to do this. [This, with
the corresponding passage in Recognitions, v. 15, points to an
early origin of the literature, under the heathen
emperors.—R.]
Chapter IX.—“Eyes Have They, But They See Not.”
“Oh the minds of wretched men, who fear things deader than dead men! For I cannot call them even dead, which have never lived, unless they are the tombs of ancient men. For sometimes a person, visiting unknown places, does not know whether the temples which he sees are monuments of dead men, or whether they belong to the so-called gods; but on inquiring and hearing that they belong to the gods, he worships, without being ashamed that if he had not learned on inquiring, he would have passed them by as the monuments of a dead man, on account of the strictness of the resemblance. However, it is not necessary that I should adduce much proof in regard to such superstition. For it is easy for any one who pleases to understand that it, an idol, is nothing, unless there be any one who does not see. However, now at least hear that it does not hear, and understand that it does not understand. For the hands of a man who is dead made it. If, then, the maker is dead, how can it be that which was made by him shall not be dissolved? Why, then, do you worship the work of a mortal which is altogether senseless? whereas those who have reason do not worship animals, nor do they seek to propitiate the elements which have been made by God,—I mean the heaven, the sun, the moon, lightning, the sea, and all things in them,—rightly judging not to worship the things that He has made, but to reverence the Maker and Sustainer of them. For in this they themselves also rejoice, that no one ascribes to them the honour that belongs to their Maker.
Chapter X.—Idolatry a Delusion of the Serpent.
“For His alone is the excellent glory of
being alone uncreated, while all else is created. As, therefore,
it is the prerogative of the uncreated to be God, so whatever is
created is not God indeed. Before all things, therefore, you
ought to consider the evil-working suggestion of the deceiving serpent
that is in you, which seduces you by the promise of better reason,
creeping from your brain to your spinal marrow, and setting great value
upon deceiving you. [Comp.
Recognitions, ii. 45, and especially the full discussion about
the serpent in Recognitions, v.
17–26.—R.]
Chapter XI.—Why the Serpent Tempts to Sin.
“For he knows the original law, that if he bring
you to the persuasion of the so-called gods, so that you sin against
the one good of monarchy, your overthrow becomes a gain to him.
And that for this reason, because he being
Chapter XII.—Ignorantia Neminem Excusat
“For all the deceitful conceptions against the monarchy are sown in your mind by him to your hurt. First, that you may not hear the discourses of piety, and so drive away ignorance, which is the occasion of evils, he ensnares you by a pretence of knowledge, giving in the first instance, and using throughout this presumption, which is to think and to be unhappily advised, that if any one do not hear the word of piety, he is not subject to judgments. Wherefore also some, being thus deceived, are not willing to hear, that they may be ignorant, not knowing that ignorance is of itself a sufficient deadly drug. For if any one should take a deadly drug in ignorance, does he not die? So naturally sins destroy the sinner, though he commit them in ignorance of what is right.
Chapter XIII.—Condemnation of the Ignorant.
“But if judgment follows upon disobedience to instruction, much more shall God destroy those who will not undertake His worship. For he who will not learn, lest that should make him subject to judgment, is already judged as knowing, for he knew what he will not hear; so that imagination avails nothing as an apology in presence of the heart-knowing God. Wherefore avoid that cunning thought suggested by the serpent to your minds. But if any one end this life in real ignorance, this charge will lie against him, that, having lived so long, he did not know who was the bestower of the food supplied to him: and as a senseless, and ungrateful, and very unworthy servant, he is rejected from the kingdom of God.
Chapter XIV.—Polytheistic Illustration.
“Again, the terrible serpent suggests this supposition to you, to think and to say that very thing which most of you do say; viz., We know that there is one Lord of all, but there also are gods. For in like manner as there is one Cæsar, but he has under him procurators, proconsuls, prefects, commanders of thousands, and of hundreds, and of tens; in the same way, there being one great God, as there is one Cæsar, there also, after the manner of inferior powers, are gods, inferior indeed to Him, but ruling over us. Hear, therefore, ye who have been led away by this conception as by a terrible poison—I mean the evil conception of this illustration—that you may know what is good and what is evil. For you do not yet see it, nor do you look into the things that you utter.
Chapter XV.—Its Inconclusiveness.
“For if you say that, after the manner of Cæsar, God has subordinate powers—those, namely, which are called gods—you do not thus go by your illustration. For if you went by it, you must of necessity know that it is not lawful to give the name of Cæsar to another, whether he be consul, or prefect, or captain, or any one else, and that he who gives such a name shall not live, and he who takes it shall be cut off. Thus, according to your own illustration, the name of God must not be given to another; and he who is tempted either to take or give it is destroyed. Now, if this insult of a man induces punishment, much more they who call others gods shall be subject to eternal punishment, as insulting God. And with good reason; because you subject to all the insult that you can the name which it was committed to you to honour, in order to His monarchy. For God is not properly His name; but you having in the meantime received it, insult what has been given you, that it may be accounted as done against the real name, according as you use that. But you subject it to every kind of insult.
Chapter XVI.—Gods of the Egyptians.
“Therefore you ringleaders among the
Egyptians, boasting of meteorology, and promising to judge the natures
of the stars, by reason of the evil opinion lurking in them, subjected
that name to all manner of dishonour as far as in them lay. For
some of them taught the worship of an ox called Apis, some that of a
he-goat, some of a cat, some of a serpent; yea, even of a fish, and of
onions, and rumblings in the stomach, γαστρῶν
πνεύματα.
Chapter XVII.—The Egyptians’ Defence of Their System.
On Peter’s saying this, the surrounding multitude
laughed. Then Peter said to the laughing multitude:
“You laugh at their proceedings, not knowing that you are
yourselves much more objects of ridicule to them. But you laugh
at one another’s proceedings; for, being led by evil custom into
deceit, you do not see your own. But I admit that you have reason
to laugh at the idols of the Egyptians, since they, being rational,
worship irrational animals, and these altogether dying. But
listen to what they say when they deride you. We, they say,
though we worship
Chapter XVIII.—Answer to the Egyptians.
“Wherefore answer them thus: You lie, for you do not worship these things in honour of the true God, for then all of you would worship every form; not as ye do. For those of you who suppose the onion to be the divinity, and those who worship rumblings in the stomach, contend with one another; and thus all in like manner preferring some one thing, revile those that are preferred by others. And with diverse judgments, one reverences one and another of the limbs of the same animal. Moreover, those of them who still have a breath of right reason, being ashamed of the manifest baseness, attempt to drive these things into allegories, wishing by another vagary to establish their deadly error. But we should confute the allegories, if we were there, the foolish passion for which has prevailed to such an extent as to constitute a great disease of the understanding. For it is not necessary to apply a plaster to a whole part of the body, but to a diseased part. Since then, you, by your laughing at the Egyptians, show that you are not affected with their disease, with respect to your own disease it were reasonable I should afford to you a present cure of your own malady.
Chapter XIX.—God’s Peculiar Attribute.
“He who would worship God ought before all things to know what alone is peculiar to the nature of God, which cannot pertain to another, that, looking at His peculiarity, and not finding it in any other, he may not be seduced into ascribing godhead to another. But this is peculiar to God, that He alone is, as the Maker of all, so also the best of all. That which makes is indeed superior in power to that which is made; that which is boundless is superior in magnitude to that which is bounded: in respect of beauty, that which is comeliest; in respect of happiness, that which is most blessed; in respect of understanding, that which is most perfect. And in like manner, in other respects, He has incomparably the pre-eminence. Since then, as I said, this very thing, viz., to be the best of all, is peculiar to God, and the all-comprehending world was made by Him, none of the things made by Him can come into equal comparison with Him.
Chapter XX.—Neither the World Nor Any of Its Parts Can Be God.
“But the world, not being incomparable and unsurpassable, and altogether in all respects without defect, cannot be God. But if the whole world cannot be God, in respect of its having been made, how much more should not its parts be reasonably called God; I mean the parts that are by you called gods, being made of gold and silver, brass and stone, or of any other material whatsoever; and they constructed by mortal hand. However, let us further see how the terrible serpent through man’s mouth poisons those who are seduced by his solicitations.
Chapter XXI.—Idols Not Animated by the Divine Spirit.
“For many say, We do not worship the gold or the silver, the wood or the stone, of the objects of our worship. For we also know that these are nothing but lifeless matter, and the art of mortal man. But the spirit that dwells in them, that we call God. Behold the immorality of those who speak thus! For when that which appears is easily proved to be nothing, they have recourse to the invisible, as not being able to be convicted in respect of what is non-apparent. However, they agree with us in part, that one half of their images is not God, but senseless matter. It remains for them to show how we are to believe that these images have a divine spirit. But they cannot prove to us that it is so, for it is not so; and we do not believe them when they say that they have seen it. We shall afford them proofs that they have not a divine spirit, that lovers of truth, hearing the refutation of the thought that they are animated, may turn away from the hurtful delusion.
Chapter XXII.—Confutation of Idol-Worship.
“In the first place, indeed, if you worship them
as being animated, why do you also worship the sepulchres of memorable
men of old, who confessedly had no divine spirit? Thus you do not
at all speak truth respecting this. But if your objects of
worship were really animated, they would move of themselves; they would
have a voice; they would shake off the spiders that are on them; they
would thrust forth those that wish to surprise and to steal them; they
would easily capture those who pilfer the offerings. But now they
do none of these things, but are guarded, like culprits, and especially
the more costly of them, as we have already said. But what?
Is it not so, that the rulers demand of you imposts and taxes on their
account, as if you were greatly benefited by them? But
what? Have they not often been taken as plunder by enemies, and
been broken and scattered? And
Chapter XXIII.—Folly of Idolatry.
“Nay, it will be said; but they are detected by their foresight. It is false; for how many of them have not been detected? And if on account of the capture of some it be said that they have power, it is a mistake. For of those who rob tombs, some are found out and some escape; but it is not by the power of the dead that those who are apprehended are detected. And such ought to be our conclusion with respect to those who steal and pilfer the gods. But it will be said, The gods that are in them take no care of their images. Why, then, do you tend them, wiping them, and washing them, and scouring them, crowning them, and sacrificing to them? Wherefore agree with me that you act altogether without right reason. For as you lament over the dead, so you sacrifice and make libations to your gods.
Chapter XXIV.—Impotence of Idols.
“Nor yet is that in harmony with the illustration of Cæsar, and of the powers under him, to call them administrators; whereas you take all care of them, as I said, tending your images in every respect. For they, having no power, do nothing. Wherefore tell us what do they administer? what do they of that sort which rulers in different places do? and what influence do they exert, as the stars of God? Do they show anything like the sun, or do you light lamps before them? Are they able to bring showers, as the clouds bring rain,—they which cannot even move themselves, unless men carry them? Do they make the earth fruitful to your labours, these to whom you supply sacrifices? Thus they can do nothing.
Chapter XXV.—Servants Become Masters.
“But if they were able to do something, you should not be right in calling them gods: for it is not right to call the elements gods, by which good things are supplied; but only Him who ordereth them, to accomplish all things for our use, and who commandeth them to be serviceable to man,—Him alone we call God in propriety of speech, whose beneficence you do not perceive, but permit those elements to rule over you which have been assigned to you as your servants. And why should I speak of the elements, when you not only have made and do worship lifeless images, but deign to be subject to them in all respects as servants? Wherefore, by reason of your erroneous judgments, you have become subject to demons. However, by acknowledgment of God Himself, by good deeds you can again become masters, and command the demons as slaves, and as sons of God be constituted heirs of the eternal kingdom.”
Chapter XXVI.—The Sick Healed.
Having said this, he ordered the demoniacs, and those taken with diseases, to be brought to him; and when they were brought, he laid his hands on them, and prayed, and dismissed them healed, reminding them and the rest of the multitude to attend upon him there every day that he should discourse. Then, when the others had withdrawn, Peter bathed in the reservoir that was there, with those who pleased; and then ordering a table to be spread on the ground under the thick foliage of the trees, for the sake of shade, he ordered us each to recline, according to our worth; and thus we partook of food. Therefore having blessed and having given thanks to God for the enjoyment, according to the accustomed faith of the Hebrews; and there being still a long time before us, he permitted us to ask him questions about whatever we pleased; and thus, though there were twenty of us putting questions to him all round, he satisfied every one. And now evening having descended, we all went with him into the largest apartment of the lodging, and there we all slept.
Homily XI.
Chapter I.—Morning Exercises.
Therefore on the fourth day at Tripolis, Peter rising and finding us awake, saluted us and went out to the reservoir, that he might bathe and pray; and we also did so after him. To us, therefore, when we had prayed together, and were set down before him, he gave a discourse touching the necessity of purity. And when thereafter it was day, he permitted the multitudes to enter. Then, when a great crowd had entered, he saluted them according to custom, and began to speak.
“Inasmuch as, by long-continued neglect on
your part, to your own injury, your mind has caused to sprout many
hurtful conceptions about religion, and ye have become like land fallow
by the carelessness of the husbandman, you need a long time for your
purification, that your mind, receiving like good seed the true word
that is imparted to you, may not choke it with evil cares, and render
it unfruitful with respect to works that are able to save you.
Wherefore it behoves those who are careful of their own salvation to
hear more constantly, that their sins which have been long multiplying
may, in the short time that remains, be matched with constant care for
their purification. Since, therefore, no one knows the time of
his end, hasten to pluck out the many thorns of your hearts; but not by
little and little, for then you cannot be purified, for you have been
long fallow. [With chaps.
2, 3, the corresponding chapters in Recognitions, vi.,
agree. The parallel is resumed in chap. 19.—R.]
Chapter III.—“Behold What Indignation.”
“But not otherwise will you endure to undertake much care for your purification unless you be angry with yourselves, and chastise yourselves for those things with which, as unprofitable servants, you have been ensnared, consenting to your evil lusts, that you may be able to let in your righteous indignation upon your mind, as fire upon a fallow field. If, therefore, ye have not righteous fire, I mean indignation, against evil lusts, learn from what good things ye have been seduced, and by whom ye have been deceived, and for what punishment ye are prepared; and thus, your mind being sober, and kindled into indignation like fire by the teaching of Him who sent us, may be able to consume the evil things of lust. Believe me, that if you will, you can rectify all things.
Chapter IV.—The Golden Rule.
“Ye are the image of the invisible
God. [Most of the
matter in chaps. 4–18 is found in Recognitions, v.
23–36.—R.]
Chapter V.—Forasmuch as Ye Did It Unto One of These.
“Can it therefore be said that, for the sake of piety towards God, ye worship every form, while in all things ye injure man who is really the image of God, committing murder, adultery, stealing, and dishonouring him in many other respects? But you ought not to do even one evil thing on account of which man is grieved. But now you do all things on account of which man is disheartened, for wrong is also distress. Wherefore you murder and spoil his goods, and whatever else you know which you would not receive from another. But you, being seduced by some malignant reptile to malice, by the suggestion of polytheistic doctrine, are impious towards the real image, which is man, and think that ye are pious towards senseless things.
Chapter VI.—Why God Suffers Objects of Idolatry to Subsist.
“But some say, Unless He wished these things to be, they should not be, but He would take them away. But I say this shall assuredly be the case, when all shall show their preference for Him, and thus there shall be a change of the present world. However, if you wished Him to act thus, so that none of the things that are worshipped should subsist, tell me what of existing things you have not worshipped. Do not some of you worship the sun, and some the moon, and some water, and some the earth, and some the mountains, and some plants, and some seeds, and some also man, as in Egypt? Therefore God must have suffered nothing, not even you, so that there should have been neither worshipped nor worshipper. Truly this is what the terrible serpent which lurks in you would have, and spares you not. But so it shall not be. For it is not the thing that is worshipped that sins; for it suffers violence at the hands of him who will worship it. For though unjust judgment is passed by all men, yet not by God. For it is not just that the sufferer and the disposer receive the same punishment, unless he willingly receive the honour which belongs only to the Most Honourable.
“But it will be said that the worshippers themselves ought to be taken away by the true God, that others may not do it. But you are not wiser than God, that you should give Him counsel as one more prudent than He. He knows what He does; for He is long-suffering to all who are in impiety, as a merciful and philanthropic father, knowing that impious men become pious. And of those very worshippers of base and senseless things, many becoming sober have ceased to worship these things and to sin, and many Greeks have been saved so as to pray to the true God.
Chapter VIII.—Liberty and Necessity.
“But, you say, God ought to have made us at
first so that we should not have thought at all of such things.
You who say this do not know what is free-will, and how it is possible
to be really good; that he who is good by his own choice is really
good; but he who is made good by another under necessity is not really
good, because he is not what he is by his own choice. [Comp.
Recognitions, iii. 21, etc. In that work the freedom of
the will, as necessary to goodness, is more frequently
affirmed.—R.]
Chapter IX.—God a Jealous God.
“But, you say, we do better when we are
thankful at once to Him and to all others. Now, when you say
this, you do not know the plot that is formed against you. For
as, when many physicians of no power promise to cure one patient, one
who is really able to cure him does not apply his remedy, considering
that, if he should cure him, the others would get the credit; so also
God does not do you good, when He is asked along with many who can do
nothing. What! it will be said, is God enraged at this, if, when
He cures, another gets the credit? I answer: Although He be
not indignant, at all events He will not be an accomplice in deceit;
for when He has conferred a benefit, the idol, which has done nothing,
is credited with the power. But also I say to you, if he who
crouches in adoration before senseless idols had not been injured
naturally, perhaps He (God) would have endured even this.
Wherefore watch ye that you may attain to a reasonable understanding on
the matter of salvation. We have adopted the
reading of Codex O. The reading in the others is corrupt.
Chapter X.—The Creatures Avenge God’s Cause.
“But it will be said that the cases are not parallel between God and man; and I admit that they are not parallel: for the punishment is greater to him who is guilty of impiety against the greater, and less to him who sins against the less. As, therefore, God is greatest of all, so he who is impious against Him shall endure greater punishment, as sinning against the greater; not through His defending Himself with His own hand, but the whole creation being indignant at him, and naturally taking vengeance on him. For to the blasphemer the sun will not give his light, nor the earth her fruits, nor the fountain its water, nor in Hades shall he who is there constituted prince give rest to the soul; since even now, while the constitution of the world subsists, the whole creation is indignant at him. Wherefore neither do the clouds afford sufficient rains, nor the earth fruits, whereby many perish; yea, even the air itself, inflamed with anger, is turned to pestilential courses. However, whatsoever good things we enjoy, He of His mercy compels the creature to our benefits. Still, against you who dishonour the Maker of all, the whole creation is hostile.
Chapter XI.—Immortality of the Soul.
“And though by the dissolution of the body you
should escape punishment, how shall you be able by corruption to flee
from your soul, which is incorruptible? For the soul even of the
wicked is immortal, for whom it were better not to have it
incorruptible. For, being punished with endless torture under
unquenchable fire, and never dying, it can receive no end of its
misery. But perhaps some one of you will say, ‘You terrify
us, O Peter.’ Teach us then how we can be
Chapter XII.—Idols Unprofitable.
“But others say, God does not care for us. This also is false. For if really He did not care, He would neither cause His sun to rise on the good and the evil, nor send His rain on the just and the unjust. But others say, We are more pious than you, since we worship both him and images. I do not think, if one were to say to a king, ‘I give you an equal share of honour with that which I give to corpses and to worthless dung,’—I do not think that he would profit by it. But some one will say, Do you call our objects of worship dung? I say Yes, for you have made them useless to yourselves by setting them aside for worship, whereas their substance might perhaps have been serviceable for some other purpose, or for the purpose of manure. But now it is not useful even for this purpose, since you have changed its shape and worship it. And how do you say that you are more pious, you who are the most wicked of all, who deserve destruction of your souls by this very one incomparable sin, at the hands of Him who is true, if you abide in it? For as if any son having received many benefits from his father, give to another, who is not his father, the honour that is due to his father, he is certainly disinherited; but if he live according to the judgment of his father, and so thanks him for his kindnesses, he is with good reason made the heir.
Chapter XIII.—Arguments in Favour of Idolatry Answered.
“But others say, We shall act impiously if we forsake the objects of worship handed down to us by our fathers; for it is like the guarding of a deposit. But on this principle the son of a robber or a debauchee ought not to be sober and to choose the better part, lest he should act impiously, and sin by doing differently from his parents! How foolish, then, are they who say, We worship these things that we may not be troublesome to Him; as if God were troubled by those who bless Him, and not troubled by those who ungratefully blaspheme Him. Why is it, then, that when there is a withholding of rain, you look only to heaven and pour out prayers and supplications; and when you obtain it, you quickly forget? For when you have reaped your harvest or gathered your vintage, you distribute your first-fruits among those idols which are nothing, quickly forgetting God your benefactor; and thus you go into groves and temples, and offer sacrifices and feasts. Wherefore some of you say, These things have been excellently devised for the sake of good cheer and feasting.
Chapter XIV.—Heathen Orgies.
“Oh men without understanding! Judge ye rightly of what is said. For if it were necessary to give one’s self to some pleasure for the refreshment of the body, whether were it better to do so among the rivers and woods and groves, where there are entertainments and convivialities and shady places, or where there is the madness of demons, and cuttings of hands, and emasculations, and fury and mania, and dishevelling of hair, and shoutings and enthusiasms and howlings, and all those things which are done with hypocrisy for the confounding of the unthinking, when you offer your prescribed prayers and thanksgivings even to those who are deader than the dead?
Chapter XV.—Heathen Worshippers Under the Power of the Demon.
“And why do ye take pleasure in these
doings? Since the serpent which lurks in you, which has sown in
you fruitless lust, will not tell you, I shall speak and put it on
record. Thus the case stands. According to the worship of
God, the proclamation is made to be sober, to be chaste, to restrain
passion, not to pilfer other men’s goods, to live uprightly,
moderately, fearlessly, gently; rather to restrain one’s self in
necessities, than to supply his wants by wrongfully taking away the
property of another. But with the so-called gods the reverse is
done. And ye renounce some things as done by you, in order
to the admiration of your righteousness; whereas, although you
did all that you are commanded, ignorance with respect to God is alone
sufficient for your condemnation. But meeting together in the
places which you have dedicated to them, you delight in making
yourselves drunk, and you kindle your altars, of which the diffused
odour through its influence attracts the blind and deaf spirits to the
place of their fumigation. And thus, of those who are present,
some are filled with inspirations, and some with strange fiends, and
some betake themselves to lasciviousness, and some to theft and
murder. For the exhalation of blood, and the libation of
wine,
Chapter XVI.—All Things Work for Good to Them that Love God.
“But no one of us can suffer such a thing;
but they themselves are punished by us, when, having entered into any
one, they entreat us that they may go out slowly. But some one
will say perhaps, Even some of the worshippers of God fall under such
sufferings. I say that is impossible. For he is a
worshipper of God, of whom I speak, who is truly pious, not one who is
such only in name, but who really performs the deeds of the law that
has been given him. If any one acts impiously, he is not pious;
in like manner as, if he who is of another tribe keeps the law, he is a
Jew; but he who does not keep it is a Greek. For the Jew believes
God and keeps the law, by which faith he removes also other sufferings,
though like mountains and heavy.
Chapter XVII.—Speaking the Truth in Love.
“But you cannot speak thus; for you do not believe that things are then as we say; I mean, when there is a recompense for all. And on this account, you being ignorant of what is advantageous, are seduced by temporal pleasures from taking hold of eternal things. Wherefore we attempt to make to you exhibitions of what is profitable, that, being convinced of the promises that belong to piety, you may by good deeds inherit with us the griefless world. Until then you know us, do not be angry with us, as if we spoke falsely of the good things which we desire for you. For the things which are regarded by us as true and good, these we have not scrupled to bring to you, but, on the contrary, have hastened to make you fellow-heirs of good things, which we have considered to be such. For thus it is necessary to speak to the unbelievers. But that we really speak the truth in what we say, you cannot know otherwise than by first listening with love of the truth.
Chapter XVIII.—Charming of the Serpent.
“Wherefore, as to the matter in hand,
although in ten thousand ways the serpent that lurks in you suggesting
evil reasonings and hindrances, wishes to ensnare you, therefore so
much the more ought ye to resist him, and to listen to us
assiduously. For it behoves you, consulting, as having been
grievously deceived, to know how he must be charmed. But in no
other way is it possible. But by charming I mean the setting
yourselves by reason in opposition to their evil counsels, remembering
that by promise of knowledge he brought death into the world at the
first. [At this point
the first discourse in the Recognitions (v. 36) ends; the
following chapters (19–33) agrees with the discourse in
Recognitions, vi. 4–14.—R.]
Chapter XIX.—Not Peace, But a Sword.
“Whence the Prophet of the truth, knowing
that the world was much in error, and seeing it ranged on the side of
evil, did not choose that there should be peace to it while it stood in
error. So that till the end he sets himself against all those who
are in concord with wickedness, setting truth over against
error, sending as it were fire upon those who are sober, namely wrath
against the seducer, which is likened to a sword,
“And let not any one say, How is this just,
that parents should be separated from their children, and children from
their parents? It is just, even entirely. For if they
remained with them, and, after profiting them nothing, were also
destroyed along with them, how is it not just that he who wishes to be
saved should be separated from him who will not, but who wishes to
destroy him along with himself. Moreover, it is not those who
judge better that wish to be separated, but they wish to stay with
them, and to profit them by the exposition of better things; and
therefore the unbelievers, not wishing to hearken to them, make war
against them, banishing, persecuting, hating them. But those who
suffer these things, pitying those who are ensnared by ignorance, by
the teaching of wisdom pray for those who contrive evil against them,
having learned that ignorance is the cause of their sin. For the
Teacher Himself, being nailed to the cross, prayed to the Father
that the sin of those who slew Him might be forgiven, saying,
‘Father, forgive them their sins, for they know not what they
do.’
Chapter XXI.—“If I Be a Father, Where is My Fear?”
“But tell me, how do you love your parents? If, indeed, you do it as always regarding what is right, I congratulate you; but if you love them as it happens, then not so, for then you may on a small occasion become their enemies. But if you love them intelligently, tell me, what are parents? You will say they are the sources of our being. Why, then, do ye not love the source of the being of all things, if indeed you have with right understanding elected to do this? But you will now say again, we have not seen Him. Why, then, do ye not seek for Him, but worship senseless things? But what? If it were even difficult for you to know what God is, you cannot fail to know what is not God, so as to reason that God is not wood, nor stone, nor brass, nor anything else made of corruptible matter.
Chapter XXII.—“The Gods that Have Not Made the Heavens.”
“For are not they graven with iron? And has not the graying iron been softened by fire? And is not the fire itself extinguished with water? And has not the water its motion from the spirit? And has not the spirit the beginning of its course from the God who hath made all things? For thus said the prophet Moses: ‘In the beginning God made the heaven and the earth. And the earth was unsightly, and unadorned; and darkness was over the deep: and the Spirit of God was borne above the waters.’ Which Spirit, at the bidding of God, as it were His hand, makes all things, dividing light from darkness, and after the invisible heaven spreading out the visible, that the places above might be inhabited by the angels of light, and those below by man, and all the creatures that were made for his use.
Chapter XXIII.—“To Whom Much is Given.”
“For on thy account, O man, God commanded the water to retire upon the face of the earth, that the earth might be able to bring forth fruits for thee. And He made water-courses, that He might provide for thee fountains, and that river-beds might be disclosed, that animals might teem forth; in a word, that He might furnish thee with all things. For is it not for thee that the winds blow, and the rains fall, and the seasons change for the production of fruits? Moreover, it is for thee that the sun and moon, with the other heavenly bodies, accomplish their risings and settings; and rivers and pools, with all fountains, serve thee. Whence to thee, O senseless one, as the greater honour has been given, so for thee, ungrateful, the greater punishment by fire has been prepared, because thou wouldest not know Him whom it behoved thee before all things to know.
Chapter XXIV.—“Born of Water.”
“And now from inferior things learn the cause of all, reasoning that water makes all things, and water receives the production of its movement from spirit, and the spirit has its beginning from the God of all. And thus you ought to have reasoned, in order that by reason you might attain to God, that, knowing your origin, and being born again by the first-born water, you may be constituted heir of the parents who have begotten you to incorruption.
Chapter XXV.—Good Works to Be Well Done.
“Wherefore come readily, as a son to a father,
that God may assign ignorance as the cause of your sins. But if
after being called you will not, or delay, you shall be destroyed by
the just judgment of God, not being willed, through your not
willing. And do not think, though you were more pious than all
the pious that ever were, but if you be unbaptized, that you shall ever
obtain hope. For all the more, on this account, you
Chapter XXVI.—Baptism.
“But perhaps some one will say, What does it
contribute to piety to be baptized with water? In the first
place, because you do that which is pleasing to God; and in the second
place, being born again to God of water, by reason of fear you change
your first generation, which is of lust, and thus you are able to
obtain salvation. But otherwise it is impossible. For thus
the prophet has sworn to us, saying, “Verily I say to you, Unless
ye be regenerated by living water into the name of Father, Son, and
Holy Spirit, you shall not enter the kingdom of heaven.” Altered from
[Comp.
Recognitions, ix. 7.—R.]
Chapter XXVII.—All Need Baptism.
“Therefore approach, be ye righteous or unrighteous. For if you are righteous, baptism alone is lacking in order to salvation. But if you are unrighteous, come to be baptized for the remission of the sins formerly committed in ignorance. And to the unrighteous man it remains that his well-doing after baptism be according to the proportion of his previous impiety. Wherefore, be ye righteous or unrighteous, hasten to be born to God, because delay brings danger, on account of the fore-appointment of death being unrevealed; and show by well-doing your likeness to the Father, who begetteth you of water. As a lover of truth, honour the true God as your Father. But His honour is that you live as He, being righteous, would have you live. And the will of the righteous One is that you do no wrong. But wrong is murder, hatred, envy, and such like; and of these there are many forms.
Chapter XXVIII.—Purification.
“However, it is necessary to add something to these things which has not community with man, but is peculiar to the worship of God. I mean purification, not approaching to a man’s own wife when she is in separation, for so the law of God commands. But what? If purity be not added to the service of God, you would roll pleasantly like the dung-flies. Wherefore as man, having something more than the irrational animals, namely, rationality, purify your hearts from evil by heavenly reasoning, and wash your bodies in the bath. For purification according to the truth is not that the purity of the body precedes purification after the heart, but that purity follows goodness. For our Teacher also, dealing with certain of the Pharisees and Scribes among us, who are separated, and as Scribes know the matters of the law more than others, still He reproved them as hypocrites, because they cleansed only the things that appear to men, but omitted purity of heart and the things seen by God alone.
Chapter XIX.—Outward and Inward Purity.
“Therefore He made use of this memorable expression, speaking the truth with respect to the hypocrites of them, not with respect to all. For to some He said that obedience was to be rendered, because they were entrusted with the chair of Moses. However, to the hypocrites he said, ‘Woe to you, Scribes and Pharisees, hypocrites, for ye make clean the outside of the cup and the platter, but the inside is full of filth. Thou blind Pharisee, cleanse first the inside of the cup and the platter, that their outsides may be clean also.’ And truly: for when the mind is enlightened by knowledge, the disciple is able to be good, and thereupon purity follows; for from the understanding within a good care of the body without is produced. As from negligence with respect to the body, care of the understanding cannot be produced, so the pure man can purify both that which is without and that which is within. And he who, purifying the things without, does it looking to the praise of men, and by the praise of those who look on, he has nothing from God.
Chapter XXX.—“Whatsoever Things are Pure.”
“But who is there to whom it is not manifest that it is better not to have intercourse with a woman in her separation, but purified and washed. And also after copulation it is proper to wash. But if you grudge to do this, recall to mind how you followed after the parts of purity when you served senseless idols; and be ashamed that now, when it is necessary to attain, I say not more, but to attain the one and whole of purity, you are more slothful. Consider, therefore, Him who made you, and you will understand who He is that casts upon you this sluggishness with respect to purity.
“But some one of you will say, Must we then do whatsoever things we did while we were idolaters? I say to you, Not all things; but whatsoever you did well, you must do now, and more: for whatsoever is well done in error hangs upon truth, as if anything be ill done in the truth it is from error. Receive, therefore, from all quarters the things that are your own, and not those that are another’s, and do not say, If those who are in error do anything well we are not bound to do it. For, on this principle, if any one who worships idols do not commit murder, we ought to commit murder, because he who is in error does not commit it.
Chapter XXXII.—“To Whom Much is Given.”
“No; but rather, if those who are in error do not kill, let us not be angry; if he who is in error do not commit adultery, let us not lust even in the smallest degree; if he who is in error loves him who loves him, let us love even those who hate us; if he who is in error lends to those who have, let us give to those who have not. Unquestionably we ought—we who hope to inherit eternal life—to do better things than the good things that are done by those who know only the present life, knowing that if their works, being judged with ours in the day of judgment, be found equal in goodness, we shall have shame, and they perdition, having acted against themselves through error. And I say that we shall be put to shame on this account, because we have not done more than they, though we have known more than they. And if we shall be put to shame if we show well-doing equal to theirs, and no more, how much more if we show less than their well-doing?
Chapter XXXIII.—The Queen of the South and the Men of Nineveh.
“But that indeed in the day of judgment the
doings of those who have known the truth are compared with the good
deeds of those who have been in error, the unlying One Himself has
taught us, saying to those who neglected to come and listen to Him,
‘The queen of the south shall rise up with this generation, and
shall condemn it; because she came from the extremities of the earth to
hear the wisdom of Solomon: and behold, a greater than Solomon is
here,’ [
Chapter XXXIV.—Peter’s Daily Work.
Having said this, he dismissed the multitudes; and
according to his custom, having partaken of food with those dearest to
him, he went to rest. And thus doing and discoursing day by day,
he strongly buttressed the law of God, challenging the reputed gods
with the reputed Genesis, [Comp.
Homily IV. 12 and the full discussion in XIV. 3–11. In the
Recognitions there is no reference to “genesis”
before book viii. 2, etc., which is parallel with the passage just
referred to.—R.]
Chapter XXXV.—“Beware of False Prophets.”
Then after three months were fulfilled, he ordered
me to fast for several days, and then brought me to the fountains that
are near to the sea, and baptized me as in ever-flowing water.
Thus, therefore, when our brethren rejoiced at my God-gifted
regeneration, not many days after he turned to the elders in presence
of all the church, and charged them, saying: “Our Lord and
Prophet, who hath sent us, declared to us that the wicked one, having
disputed with Him forty days, and having prevailed nothing against Him,
promised that he would send apostles from amongst his subjects, to
deceive. Wherefore, above all, remember to shun apostle or
teacher or prophet who does not first accurately compare his preaching
with that of James, who was called the brother of my Lord, and
to whom was entrusted to administer the church of the Hebrews in
Jerusalem,—and that even though he come to you with
witnesses: A conjectural
reading, which seems probable, is, Unless he come to you with
credentials, viz., from James. [The whole charge is peculiar to
the Homilies.—R.].
Chapter XXXVI.—Farewell to Tripolis.
Having spoken thus, he sent the harbingers into
Antioch of Syria, bidding them expect him there forthwith. Then
when they had gone, Peter having driven away diseases, sufferings, and
demons from great multitudes who were persuaded, and having baptized
them in the fountains which are near to the sea, and having
celebrated Literally,
“having broken.”
Homily XII.
Chapter I.—Two Bands.
Therefore starting from
Tripolis of Phœnicia to go to Antioch of Syria, on the same day we
came to Orthasia, and there stayed. [On the
correspondence of Homilies XII., XIII., with Recognitions, vii.,
see note on vii. 1. Chaps. 1–24 here agree quite closely,
even in the divisions of chapters, with Recognitions, vii.
1–24.—R.] Literally, “of
wickedness.”
Chapter II.—Love of Preachers and Their Converts.
“I know, indeed, that you are distressed at being told to do this, being separated from me by a space of two days. I would have you know, therefore, that we the persuaders love you the persuaded much more than you love us who have persuaded you. Therefore loving one another as we do by not unreasonably doing what we wish, let us provide, as much as in us lies, for safety. For I prefer, as you also know, to go into the more notable cities of the provinces, and to remain some days, and discourse. And for the present lead the way into the neighbouring Laodicea, and, after two or three days, so far as it depends upon my choice, I shall overtake you. And do you alone receive me at the gates, on account of the confusion, that thus we may enter along with you without tumult. And thence, in like manner, after some days’ stay, others in your stead will go forward by turns to the places beyond, preparing lodgings for us.”
Chapter III.—Submission.
When Peter had thus spoken they were compelled to acquiesce, saying, “It does not altogether grieve us, my lord, to do this on account of its being your command; in the first place, indeed, because you have been chosen by the providence of God, as being worthy to think and counsel well in all things; and in addition to this, for the most part we shall be separated from you only for two days by the necessity of preceding you. And that were indeed a long time to be without sight of thee, O Peter, did we not consider that they will be more grieved who are sent much farther forward, being ordered to wait for thee longer in every city, distressed that they are longer deprived of the sight of thy longed-for countenance. And we, though not less distressed than they, make no opposition, because you order us to do it for profit.” Thus, having spoken, they went forward, having it in charge that at the first stage they should address the accompanying multitude that they should enter the cities apart from one another.
When, therefore, they had gone, I, Clement, rejoiced greatly that he had ordered me to remain with himself. Then I answered and said, “I thank God that you have not sent me away as you have done the others, as I should have died of grief.” But he said, “But what? If there shall ever be any necessity that you be sent away for the sake of teaching, would you, on account of being separated for a little while from me, and that for an advantageous purpose, would you die for that? Would you not rather impress upon yourself the duty of bearing the things that are arranged for you through necessity, and cheerfully submit? And do you not know that friends are present with one another in their memories, although they are separated bodily; whereas some, being bodily present, wander from their friends in their souls, by reason of want of memory?”
Chapter V.—Clement’s Office of Service.
Then I answered, “Do not think, my lord,
that I should endure that grief foolishly, but with some good
reason. For since I hold you, my lord, in place of all, father,
mother, brothers, relatives, you who are the means through God of my
having the saving truth, holding you in place of all, I have the
greatest consolation. And in addition to this, being afraid of my
natural youthful lust, I was concerned lest, being left by you (being
but a young man, and having now such a resolution that it would be
impossible to desert you without incurring the anger of God,) Here the text is
hopelessly corrupt, and the meaning can only be guessed at. I have ventured to
make a very slight change on the reading here, so as to bring out what
I suppose to be the sense.
Chapter VI.—Peter’s Frugality.
Then Peter, hearing, smiled and said, “What think you, then, O Clement? Do you not think that you are placed by very necessity in the position of my servant? For who else shall take care of those many splendid tunics, with all my changes of rings and sandals? And who shall make ready those pleasant and artistic dainties, which, being so various, need many skilful cooks, and all those things which are procured with great eagerness, and are prepared for the appetite of effeminate men as for some great wild beast? However, such a choice has occurred to you, perhaps, without you understanding or knowing my manner of life, that I use only bread and olives, and rarely pot-herbs; and that this is my only coat and cloak which I wear; and I have no need of any of them, nor of aught else: for even in these I abound. For my mind, seeing all the eternal good things that are there, regards none of the things that are here. However, I accept of your good will; and I admire and commend you, for that you, a man of refined habits, have so easily submitted your manner of living to your necessities. For we, from our childhood, both I and Andrew, my brother, who is also my brother as respects God, not only being brought up in the condition of orphans, but also accustomed to labour through poverty and misfortune, easily bear the discomforts of our present journeys. Whence, if you would obey me, you would allow me, a working man, to fulfil the part of a servant to you.”
Chapter VII.—“Not to Be Ministered Unto, But to Minister.”
But I, when I heard this, fell a-trembling and
weeping, that such a word should be spoken by a man to whom all the men
of this generation are inferior in point of knowledge and piety.
But he, seeing me weeping, asked the cause of my tears. Then I
said, “In what have I sinned so that you have spoken to me such a
word?” Then Peter answered, “If it were wrong of me
to speak of being your servant, you were first in fault in asking to be
mine.” Then I said, “The cases are not parallel; for
to do this indeed becomes me well; but it is terrible for you, the
herald of God, and who savest our souls, to do this to me.”
Then Peter answered, “I should agree with you, but that A negative particle
seems to be dropped from the text.
Then Peter inquired, “Are you really, then,
alone in your family?” Then I answered, “There are
indeed many and great men, being of the kindred of Cæsar.
Wherefore Cæsar himself gave a wife of his own family to my
father, who was his foster-brother; and of her three sons of us were
born, two before me, who were twins and very like each other, as my
father told me. But I scarcely know either them or our mother,
but bear about with me an obscure image of them, as through
dreams. My mother’s name was Mattidia, and my
father’s, Faustus; and of my brothers one was called Faustinus,
and the other Faustinianus. [The family
names as given in the Recognitions are: Matthidia;
Faustinianus (the father); Faustinus and Faustus, the twin
sons.—Comp. Recognitions, viii. 8, and
passim.—R.]
Chapter IX.—The Lost Ones.
“Therefore my father, being fond of his children, supplying them suitably for the journey with male and female servants, put them on board ship, and sent them to Athens with her to be educated, and kept me alone of his sons with him for his comfort; and for this I am very thankful, that the vision had not ordered me also to depart with my mother from the city of Rome. Then, after the lapse of a year, my father sent money to them to Athens, and at the same time to learn how they did. But those who went on this errand did not return. And in the third year, my father being distressed, sent others in like manner with supplies, and they returned in the fourth year with the tidings that they had seen neither my mother nor my brothers, nor had they ever arrived at Athens, nor had they found any trace of any one of those who set out with them.
Chapter X.—The Seeker Lost.
“Then my father, hearing this, and being stupefied with excessive grief, and not knowing where to go in quest of them, used to take me with him and go down to the harbour, and inquire of many where any one of them had seen or heard of a shipwreck four years ago. And one turned one place, and another another. Then he inquired whether they had seen the body of a woman with two children cast ashore. And when they told him they had seen many corpses. in many places, my father groaned at the information. But, with his bowels yearning, he asked unreasonable questions, that he might try to search so great an extent of sea. However, he was pardonable, because, through affection towards those whom he was seeking for, he fed on vain hopes. And at last, placing me under guardians, and leaving me at Rome when I was twelve years old, he himself, weeping, went down to the harbour, and went on board ship, and set out upon the search. And from that day till this I have neither received a letter from him, nor do I know whether he be alive or dead. But I rather suspect that he is dead somewhere, either overcome by grief, or perished by shipwreck. And the proof of that is that it is now the twentieth year that I have heard no true intelligence concerning him.”
Chapter XI.—The Afflictions of the Righteous.
But Peter, hearing this, wept through sympathy, and immediately said to the gentlemen who were present: “If any worshipper of God had suffered these things, such as this man’s father hath suffered, he would immediately have assigned the cause of it to be his worship of God, ascribing it to the wicked one. Thus also it is the lot of the wretched Gentiles to suffer; and we worshippers of God know it not. But with good reason I call them wretched, because here they are ensnared, and the hope that is thine they obtain not. For those who in the worship of God suffer afflictions, suffer them for the expiation of their transgressions.”
Chapter XII.—A Pleasure Trip.
When Peter had spoken thus, a certain one amongst us ventured to invite him, in the name of all, that next day, early in the morning, he should sail to Aradus, an island opposite, distant, I suppose, not quite thirty stadia, for the purpose of seeing two pillars of vine-wood that were there, and that were of very great girth. Therefore the indulgent Peter consented, saying, “When you leave the boat, do not go many of you together to see the things that you desire to see; for I do not wish that the attention of the inhabitants should be turned to you.” And so we sailed, and in short time arrived at the island. Then landing from the boat, we went to the place where the vine-wood pillars were, and along with them we looked at several of the works of Phidias.
Chapter XIII.—A Woman of a Sorrowful Spirit.
But Peter alone did not think it worth while to look at
the sights that were there; but noticing a certain woman sitting
outside before the doors, begging constantly for her support, he said
to her, “O woman, is any of your limbs
Chapter XIV.—Balm in Gilead.
Then said Peter, “What then? Do you suppose, O woman, that those who destroy themselves are freed from punishment? Are not the souls of those who thus die punished with a worse punishment in Hades for their suicide?” But she said, “Would that I were persuaded that souls are really found alive in Hades; then I should love death, making light of the punishment, that I might see, were it but for an hour, my longed for sons!” Then said Peter, “What is it that grieves you? I should like to know, O woman. For if you inform me, in return for this favour, I shall satisfy you that souls live in Hades; and instead of precipice or pool, I shall give you a drug, that you may live and die without torment.”
Chapter XV.—The Woman’s Story.
Then the woman, not understanding what was spoken ambiguously, being pleased with the promise, began to speak thus:—“Were I to speak of my family and my country, I do not suppose that I should be able to persuade any one. But of what consequence is it to you to learn this, excepting only the reason why in my anguish I have deadened my hands by gnawing them? Yet I shall give you an account of myself, so far as it is in your power to hear it. I, being very nobly born, by the arrangement of a certain man in authority, became the wife of a man who was related to him. And first I had twins sons, and afterwards another son. But my husband’s brother, being thoroughly mad, was enamoured of wretched me, who exceedingly affected chastity. And I, wishing neither to consent to my lover nor to expose to my husband his brother’s love of me, reasoned thus: that I may neither defile myself by the commission of adultery nor disgrace my husband’s bed, nor set brother at war with brother, nor subject the whole family, which is a great one, to the reproach of all, as I said. I reasoned that it was best for me to leave the city for some time with my twin children, until the impure love should cease of him who flattered me to my disgrace. The other son, however, I left with his father, to remain for a comfort to him.
Chapter XVI.—The Shipwreck.
“However, that matters might be thus arranged, I resolved to fabricate a dream, to the effect that some one stood by me by night, and thus spoke: ‘O woman, straightway leave the city with your twin children for some time, until I shall charge you to return hither again; otherwise you forthwith shall die miserably, with your husband and all your children.’ And so I did. For as soon as I told the false dream to my husband, he being alarmed, sent me off by ship to Athens with my two sons, and with slaves, maids, and abundance of money, to educate the boys, until, said he, it shall please the giver of the oracle that you return to me. But, wretch that I am, while sailing with my children, I was driven by the fury of the winds into these regions, and the ship having gone to pieces in the night, I was wrecked. And all the rest having died, my unfortunate self alone was tossed by a great wave and cast upon a rock; and while I sat upon it in my misery, I was prevented, by the hope of finding my children alive, from throwing myself into the deep then, when I could easily have done it, having my soul made drunk by the waves.
Chapter XVII.—The Fruitless Search.
“But when the day dawned, I shouted aloud, and howled miserably, and looked around, seeking for the dead bodies of my hapless children. Therefore the inhabitants took pity on me, and seeing me naked, they first clothed me and then sounded the deep, seeking for my children. And when they found nothing of what they sought, some of the hospitable women came to me to comfort me, and every one told her own misfortunes, that I might obtain comfort from the occurrences of similar misfortunes. But this only grieved me the more for I said that I was not so wicked that I could take comfort from the misfortunes of others. And so, when many of them asked me to accept their hospitality, a certain poor woman with much urgency constrained me to come into her cottage, saying to me, ‘Take courage, woman, for my husband, who was a sailor, also died at sea, while he was still in the bloom of his youth; and ever since, though many have asked me in marriage, I have preferred living as a widow, regretting the loss of my husband. But we shall have in common whatever we can both earn with our hands.’
“And not to lengthen out unnecessary details, I went to live with her, on account of her love to her husband. And not long after, my hands were debilitated by my gnawing of them; and the woman who had taken me in, being wholly seized by some malady, is confined in the house. Since then the former compassion of the women has declined, and I and the woman of the house are both of us helpless. For a long time I have sat here, as you see, begging; and whatever I get I convey to my fellow-sufferer for our support. Let this suffice about my affairs. For the rest, what hinders your fulfilling of your promise to give me the drug, that I may give it to her also, who desires to die; and thus I also, as you said, shall be able to escape from life?”
Chapter XIX.—Evasions.
While the woman thus spoke, Peter seemed to be in suspense on account of many reasonings. But I came up and said, “I have been going about seeking you for a long time. And now, what is in hand?” But Peter ordered me to lead the way, and wait for him at the boat; and because there was no gainsaying when he commanded, I did as I was ordered. But Peter, as he afterwards related the whole matter to me, being struck in his heart with some slight suspicion, inquired of the woman, saying, “Tell me, O woman, your family, and your city, and the names of your children, and presently I shall give you the drug.” But she, being put under constraint, and not wishing to speak, yet being eager to obtain the drug, cunningly said one thing for another. And so she said that she was an Ephesian and her husband a Sicilian; and in like manner she changed the names of the three children. Then Peter, supposing that she spoke the truth, said, “Alas! O woman, I thought that this day was to bring you great joy, suspecting that you are a certain person of whom I was thinking, and whose affairs I have heard and accurately know.” But she adjured him, saying, “Tell me, I entreat of you, that I may know if there is among women any one more wretched than myself.”
Chapter XX.—Peter’s Account of the Matter.
Then Peter, not knowing that she had spoken falsely, through pity towards her, began to tell her the truth: “There is a certain young man in attendance upon me, thirsting after the discourses on religion, a Roman citizen, who told me how that, having a father and two twin brothers, he has lost sight of them all. For,” says he, “my mother, as my father related to me, having seen a vision, left the city Rome for a time with her twin children, lest she should perish by an evil fate, and having gone away with them, she cannot be found; and her husband, the young man’s father, having gone in search of her, he also cannot be found.”
Chapter XXI.—A Disclosure.
While Peter thus spoke, the woman, who had listened attentively, swooned away as if in stupor. But Peter approached her, and caught hold of her, and exhorted her to restrain herself, persuading her to confess what was the matter with her. But she, being powerless in the rest of her body, as through intoxication, turned her head round, being able to sustain the greatness of the hoped for joy, and rubbing her face: “Where,” said she, “is this youth?” And he, now seeing through the whole affair, said, “Tell me first; for otherwise you cannot see him.” Then she earnestly said, “I am that youth’s mother.” Then said Peter, “What is his name?” And she said, “Clement.” Then Peter said, “It is the same, and he it was that spoke to me a little while ago, whom I ordered to wait for me in the boat. And she, falling at Peter’s feet, entreated him to make haste to come to the boat. Then Peter, “If you will keep terms with me, I shall do so.” Then she said, “I will do anything; only show me my only child. For I shall seem to see in him my two children who died here.” Then Peter said, “When ye see him, be quiet, until we depart from the island.” And she said, “I will.”
Chapter XXII.—The Lost Found.
Peter, therefore, took her by the hand, and led her to the boat. But I, when I saw him leading the woman by the hand, laughed, and approaching, offered to lead her instead of him, to his honour. But as soon as I touched her hand, she gave a motherly shout, and embraced me violently, and eagerly kissed me as her son. But I, being ignorant of the whole affair, shook her off as a madwoman. But, through my respect for Peter, I checked myself.
Chapter XXIII.—Reward of Hospitality.
But Peter said, “Alas! What are you doing,
my son Clement, shaking off your real mother?” But I, when
I heard this, wept, and falling down by my mother, who had fallen, I
kissed her. For as soon as this was told me, I in some way
recalled her appearance indistinctly. Then great crowds ran
together to see the beggar woman, telling one another that her son had
recognised her, and that he was a man of consideration. Then,
when we would have straightway left the island with my mother, she said
to us, “My much longed-for son, it is right that I should bid
farewell to the woman who entertained me, [Comp.
Recognitions, vii. 23, where the translator prints the word in
italics.—R.]
Chapter XXIV.—All Well Arranged.
And then Peter having discoursed concerning God and the service accorded to Him, he concluded as follows: “If any one wishes to learn these things accurately, let him come to Antioch, where I have resolved to remain some length of time, and learn the things that pertain to his salvation. For if you are familiar with leaving your country for the sake of trading or of warfare, and coming to far-off places, you should not be unwilling to go three days’ journey for the sake of eternal salvation.” Then, after the address of Peter, I presented the woman who had been healed, in the presence of all the multitude, with a thousand drachmas, for her support, giving her in charge to a certain good man, who was the chief man of the city, and who of his own accord joyfully undertook the charge. Further, having distributed money amongst many other women, and thanked those who at any time had comforted my mother, I sailed away to Antaradus, along with my mother, and Peter, and the rest of our companions; and thus we proceeded to our lodging.
Chapter XXV.—Philanthropy and Friendship.
And when we were arrived and had partaken of food,
and given thanks according to our custom, there being still
time, [The
remainder of this Homily has no parallel in the
Recognitions. The views presented are peculiar, and
indicate a speculative tendency, less marked in the
Recognitions.—R.]
Chapter XXVI.—What is Philanthropy.
Then I answered, “Do you not think, then, that
even the stranger-receiver was philanthropic, who did good to a
stranger whom she did not know?” Then Peter said,
“Compassionate, indeed, I can call her, but I dare not call her
philanthropic, just as I cannot call a mother philoteknic, for she is
prevailed on to have an affection for them by her pangs, and by her
rearing of them. As the lover also is gratified by the company
and enjoyment of his mistress, and the friend by return of friendship,
so also the compassionate man by misfortune. However the
compassionate man is near to the philanthropic, in that he is impelled,
apart from hunting after the receipt of anything, to do the
kindness. But he is not yet philanthropic.” Then I
said, “By what deeds, then, can any one be
philanthropic?” And Peter answered, “Since I see that
you are eager to hear what is the work of philanthropy, I shall not
object to telling you. He is the philanthropic man who does good
even to
Chapter XXVII.—Who Can Judge.
Then I said, “Then even God, who, as you
teach us, is at some time to judge, is not philanthropic.”
Then said Peter, “You assert a contradiction; for because He
shall judge, on that very account He is philanthropic. For he who
loves and compassionates those who have been wronged, avenges those who
have wronged them.” Then I said, “If, then, I also do
good to the good, and punish the wrong-doers in respect of their
injuring men, am I not philanthropic?” And Peter answered,
“If along with knowledge The word
repeatedly rendered knowledge and once omniscience in
this passage, properly signifies foreknowledge. The argument
shows clearly that it means omniscience, of which foreknowledge is the
most signal manifestation.
Chapter XXVIII.—Difficulty of Judging.
Then said Peter, “These things are ordinary: now hear what is greater. There are some men whose sins or good deeds are partly their own, and partly those of others; but it is right that each one be punished for his own sins, and rewarded for his own merits. But it is impossible for any one except a prophet, who alone has omniscience, to know with respect to the things that are done by any one, which are his own, and which are not; for all are seen as done by him.” Then I said, “I would learn how some of men’s wrong-doings or right-doings are their own, and some belong to others.”
Chapter XXIX.—Sufferings of the Good.
Then Peter answered, “The prophet of the
truth has said, ‘Good things must needs come, and blessed, said
he, is he by whom they come; in like manner evil things must needs
come, but woe to him through whom they come.’ An incorrect quotation
from This from a various
reading.
Chapter XXX.—Offences Must Come.
“But the Master knowing that those who
wrongfully do these things are guilty by means of their former sins,
and that the spirit of wickedness works these things by means of the
guilty, has counselled to compassionate men, as they are men, and as
being the instruments of wickedness through sin; and this
counsel He has given to His disciples as claiming philanthropy,
and, as much as in us lies, to absolve the wrong-doers from
condemnation, that, as it were, the temperate may help the drunken, by
prayers, fastings, and benedictions, not resisting, not avenging, lest
they should compel them to sin more. For when a person is
condemned by any one to suffer, it is not reasonable for him to be
angry with him by whose means the suffering comes; for he ought to
reason, that if he had not ill-used him, yet because he was to be
ill-used, he must have suffered it by means of another. Why,
then, should I be angry with the dispenser, when I was condemned at all
events to suffer? But yet, further: if we do these same
things to the evil on pretence of That is, I suppose,
who render good for evil.
Chapter XXXI.—“Howbeit, They Meant It Not.”
To this I answered, “Those, therefore, who
do wrong are not guilty, because they wrong the just by the judgment of
God.” Then Peter said, “They indeed sin greatly, for
they have given themselves to sin. Wherefore knowing this,
God chooses from among them some to punish those who
righteously repented of their former sins, that the evil things done by
the just before their repentance may be remitted through this
punishment. But to the wicked who punish and desire to ill-use
them, and will not repent, it is permitted to ill-use the righteous for
the filling up of their own punishment. For without the will of
God, not even a sparrow can fall into a girn. See
Chapter XXXII.—The Golden Rule.
“But he is righteous who for the sake of
what is reasonable fights with nature. For example, it is natural
to all to love those who love them. But the righteous man tries
also to love his enemies and to bless those who slander him, and even
to pray for his enemies, and to compassionate those who do him
wrong. Wherefore also he refrains from doing wrong, and blesses
those who curse him, pardons those who strike him, and submits to those
who persecute him, and salutes those who do not salute him, shares such
things as he has with those who have not, persuades him that is angry
with him, conciliates his enemy, exhorts the disobedient, instructs the
unbelieving, comforts the mourner; being distressed, he endures; being
ungratefully treated, he is not angry. But having devoted himself
to love his neighbour as himself, he is not afraid of poverty, but
becomes poor by sharing his possessions with those who have none.
But neither does he punish the sinner. For he who loves his
neighbour as himself, as he knows that when he has sinned he does not
wish to be punished, so neither does he punish those who sin. And
as he wishes to be praised, and blessed, and honoured, and to have all
his sins forgiven, thus he does to his neighbour, loving him as
himself.
Chapter XXXIII.—Fear and Love.
But I, hearing this, said: “These things, indeed, it is impossible to do; but to do good to enemies, bearing all their insolences, I do not think can possibly be in human nature.” Then Peter answered: “You have said truly; for philanthropy, being the cause of immortality, is given for much.” Then I said, “How then is it possible to get it in the mind?” Then Peter answered: “O beloved Clement, the way to get it is this: if any one be persuaded that enemies, ill-using for a time those whom they hate, become the cause to them of deliverances from eternal punishment; and forthwith he will ardently love them as benefactors. But the way to get it, O dear Clement, is but one, which is the fear of God. For he who fears God cannot indeed from the first love his neighbour as himself; for such an order does not occur to the soul. But by the fear of God he is able to do the things of those who love; and thus, while he does the deeds of love, the bride Love is, as it were, brought to the bridegroom Fear. And thus this bride, bringing forth philanthropic thoughts, makes her possessor immortal, as an accurate image of God, which cannot be subject in its nature to corruption.” Thus while he expounded to us the doctrine of philanthropy, the evening having set in, we turned to sleep.
Chapter I.—Journey to Laodicea.
Now at break of day Peter
entered, and said: [Comp.
Recognitions, vii. 25. Here the narrative is somewhat
fuller in detail.—R.] Cotelerius
conjectured σφαγέντα for
σφαλέντα—“being
slain on our journey.” The first
Epitome explains “those whom we seek” as those who
are worthy to share in Christ or in Christ’s Gospel.
Chapter II.—Peter Relates to Nicetas and Aquila the History of Clement and His Family.
On my saying this, Peter gave them a summary
account [In
Recognitions, vii. 26, 27, the recapitulation is more
extended.—R.]
Chapter III.—Recognition of Nicetas and Aquila.
Now when this summary narrative had been given by
Peter, Nicetas and Aquila in amazement said: “Is this
indeed true, O Ruler and Lord of the universe, or is it a
dream?” And Peter said: “Unless we are asleep,
it certainly is true.” On this they waited for a little in
deep meditation, and then said: “We are Faustinus and
Faustinianus. From the commencement of your conversation we
looked at each other, and conjectured much with regard to ourselves,
whether what was said had reference to us or not; for we reflected that
many coincidences take place in life. Wherefore we remained
silent while our hearts beat fast. But when you came to the end
of your narrative, we saw clearly The text is
somewhat doubtful. We have given the meaning contained in the
first Epitome.
Chapter IV.—The Mother Must Not Take Food with Her Son. The Reason Stated.
As soon as my mother had enough of sleep, she
awoke, and Peter at once began first to talk to her of true
piety, saying: “I wish you to know, O woman, the course of
life involved in our religion. θρήσκεια.
Chapter V.—Mattidia Wishes to Be Baptized.
When she heard this, she said: “What,
then, prevents me from being baptized this day? for before I saw you I
turned away from the so-called gods, induced by the thought that,
though I sacrificed much to them almost every day, they did not aid me
in my necessities. And with regard to adultery, what need I say?
for not even when I was rich was I betrayed into this sin by luxury,
and the poverty which succeeded has been unable to force me into it,
since I cling to my chastity as constituting the greatest
beauty, One
ms. and the first Epitome read,
“as being the greatest blessing.” Lit.,
“desire.” The Greek has,
“apart from divine piety towards God.” As Wieseler
remarks, the epithet “divine” is corrupt. The meaning
may be, “without having known the proper mode of worshipping
God.”
Chapter VI.—The Sons Reveal Themselves to the Mother.
The sons, on hearing their mother thus speak, could no longer, in obedience to the exhortation of Peter, restrain themselves, but rising up, they clasped her in their arms, showering down upon her tears and kisses. But she said: “What is the meaning of this?” And Peter answered: “Courageously summon up your spirits, O woman, that you may enjoy your children; for these are Faustinus and Faustinianus, your sons, who, you said, had perished in the deep. For how they are alive, after they had in your opinion died on that most disastrous night, and how one of them now bears the name of Nicetas, and the other that of Aquila, they will themselves be able to tell you; for we, as well as you, have yet to learn this.” When Peter thus spoke, my mother fainted away through her excessive joy, and was like to die. But when we had revived her she sat up, and coming to herself, she said: “Be so good, my darling children, as tell us what happened to you after that disastrous night.”
Chapter VII.—Nicetas Tells What Befell Him.
And Nicetas, who in future is to be called
Faustinus, began to speak. “On that very night when, as you
know, the ship went to pieces, we were taken up by some men, who did
not fear to follow the profession of robbers on the deep. They
placed us in a boat, and brought us along the coast, sometimes rowing
and sometimes sending for provisions, and at length took us to
Cæsarea Stratonis, This clause,
literally translated, is, “and sometimes impelling it with oars,
they brought us along the land; and sometimes sending for provisions,
they conveyed us to Cæsarea Stratonis.” The Latin
translator renders “to land,” not “along the
land.” The passage assumes a different form in the
Recognitions, the first Epitome, and the second
Epitome; and there is, no doubt, some corruption in the
text. The text has δακρύοντας, which makes no sense. We have adopted the rendering given in
the Recognitions. Various attempts have been made to amend
the word. [Comp.
Recognitions, viii. 7, where the studies of the brothers are
more fully indicated, as a preface to the discussions in which they
appear as disputants.—R.]
Chapter VIII.—Nicetas Like to Be Deceived by Simon Magus.
“We were brought up along with one Simon, a
magician; and in consequence of our friendly intercourse with him, we
were in danger of being Lit., “that
we may be able to partake of common salt and table.”
Chapter IX.—The Mother Begs Baptism for Herself and Her Hostess.
When Faustinus had said this, our mother fell down at Peter’s feet, begging and entreating him to send for her and her hostess, and baptize them immediately, in order that, says she, not a single day may pass after the recovery of my children, without my taking food with them. When we united with our mother in making the same request, Peter said: “What can you imagine? Am I alone heartless, so as not to wish that you should take your meals with your mother, baptizing her this very day? But yet it is incumbent on her to fast one day before she be baptized. And it is only one day, because, in her simplicity, she said something in her own behalf, which I looked on as a sufficient indication of her faith; otherwise, her purification must have lasted many days.”
Chapter X.—Mattidia Values Baptism Aright.
And I said: “Tell us what it was that
she said which made her faith manifest.” And Peter,
said: “Her request that her hostess and benefactress should
be baptized along with her. For she would not have besought this
to be granted to her whom she loves, had she not herself first felt
that baptism was a great gift. And for this reason I condemn many
that, after being baptized, and asserting that they have faith, they
yet do nothing worthy of faith; nor do they urge those whom they
love—I mean their wives, or sons, or friends—to be
baptized. Lit., “to
this.” ἐπὶ
τῷ
βαπτίσματι;
lit., “on the condition of baptism.” Lit.,
“the law which is by means of us.” But the
Epitomes, and a various reading in Cotelerius, give “our
law.”
Chapter XI.—Mattidia Has Unintentionally Fasted One Day.
“But since your mother has real confidence
in the efficacy of baptism, Lit., “since
your mother is faithfully disposed in regard to baptism.” The second
Epitome makes her the wife of Peter: a various reading
mentions also her hostess. Dressel strangely
prefers the reading “Faustinus.” Lit., “doing
what was becoming to the truth.”
Chapter XII.—The Difficulty Solved.
And Peter said: “Let not wickedness have dominion over us, finding a pretext in Providence and your affection for your mother; but rather abide this day in your fast, and I shall join you in it, and tomorrow she will be baptized. And, besides, this hour of the day is not suitable for baptism.” Then we all agreed that it should be so.
That same evening we all enjoyed the benefit of
Peter’s instruction. Taking occasion by what had happened
to our mother, he showed us how the results of chastity are good, while
those of adultery are disastrous, and naturally bring destruction on
the whole race, if not speedily, at all events slowly. [This
detailed discourse is peculiar to the Homilies. In
Recognitions, vii. 37, 38, there is, however, a briefer
statement on the same topic.—R.] Lit.,
“hope.”
Chapter XIV.—Peter’s Speech Continued.
“But some one will say, ‘How many have perished on account of chastity!’ Yes; but it was because they did not perceive the danger. For the woman who perceives that she is in love with any one, or is beloved by any one, should immediately shun all association with him as she would shun a blazing fire or a mad dog. And this is exactly what your mother did, for she really loved chastity as a blessing: wherefore she was preserved, and, along with you, obtained the full knowledge of the everlasting kingdom. The woman who wishes to be chaste, ought to know that she is envied by wickedness, and that because of love many lie in wait for her. If, then, she remain holy through a stedfast persistence in chastity, she will gain the victory over all temptations, and be saved; whereas, even if she were to do all that is right, and yet should once commit the sin of adultery, she must be punished, as said the prophet.
Chapter XV.—Peter’s Speech Continued.
“The chaste wife doing the will of God, is a
good reminiscence of His first creation; for God, being one, created
one woman for one man. She is also still more chaste if she does
not forget her own creation, and has future punishment before her eyes,
and is not ignorant of the loss of eternal blessings. The chaste
woman takes pleasure in those who wish to be saved, and is a pious
example to the pious, for she is the model of a good life. She
who wishes to be chaste, cuts off all occasions for slander; but if she
be slandered as by an enemy, though affording him no pretext, she is
blessed and avenged by God. The chaste woman longs for God, loves
God, pleases God, glorifies God; and to men she affords no occasion for
slander. The chaste woman perfumes the Church with her good
reputation, and glorifies it by her piety. She is, moreover, the
praise of her teachers, and a helper to them in their
chastity. The Greek is
αὐτοῖς
σωφρονοῦσι. The Latin translator and Lehmann (Die Clementinischen
Schriften, Gotha, 1869) render, “to those who are chaste,
i.e., love or practice chastity,” as if the reading were
τοῖς
σωφρονοῦσι.
Chapter XVI.—Peter’s Speech Continued.
“The chaste woman is adorned with the Son of
God as with a bridegroom. She is clothed with holy light.
Her beauty lies in a well-regulated soul; and she is fragrant with
ointment, even with a good reputation. She is arrayed in
beautiful vesture, even in modesty. She wears about her precious
pearls, even chaste words. And she is radiant, for Lit.,
“when.” κόσμῳ—properly
ornaments; but here a peculiar meaning is evidently required. Lit., “as
being chained with gold.”
Chapter XVII.—Peter’s Speech Continued.
“Foolish, therefore, is every husband who
separates his wife from the fear of God; for she who does not fear God
is not afraid of her husband. If she fear not God, who sees what
is invisible, how will she be chaste in her unseen choice? “In
her unseen choice” means, in what course of conduct she really
prefers in her heart. This reading occurs in one ms.; in the other ms. it is
corrupt. Schwegler amended it into, How shall she be chaste
towards him who does not see what is invisible?” and the
emendation is adopted by Dressel.
Chapter XVIII.—Peter’s Speech Continued.
“Much better is it if you will take her by
the hand and come, in order that you yourself may become chaste; for
you will desire to become chaste, that you may experience the full
fruition of a holy marriage, and you will not scruple, if you desire
it, to become a father, There seems to be
some corruption in this clause. Literally, it is, “and you
will not scruple, if you love, I mean, to become a father.” Lit.,
“larger” than usual. ὑποπτεύει.
The Latin translator and Lehmann render “respects” or
“reveres.”
Chapter XIX.—Peter’s Speech Ended.
“God is my witness: one adultery is as bad as many murders; and what is terrible in it is this, that the fearfulness and impiety of its murders are not seen. For, when blood is shed, the dead body remains lying, and all are struck by the terrible nature of the occurrence. But the murders of the soul caused by adultery, though they are more frightful, yet, since they are not seen by men, do not make the daring a whit less eager in their impulse. Know, O man, whose breath it is that thou hast to keep thee in life, and thou shalt not wish that it be polluted. By adultery alone is the breath of God polluted. And therefore it drags him who has polluted it into the fire; for it hastens to deliver up its insulter to everlasting punishment.”
Chapter XX.—Peter Addresses Mattidia.
While Peter was saying this, he saw the good and
chaste Mattidia weeping for joy; but thinking that she was grieved at
having suffered so much in past times, he said: [Something
similar to chaps. 20, 21, occurs in Recognitions, vii. 38,
addressed to the sons of Mattidia after her baptism. But this is
so much fuller.—R.]
Chapter XXI.—The Same Subject Continued.
“Much better is it, then, that your first
circumstances should be distressing. For when this is the case,
they do not so deeply grieve you, because you hope that they will pass
away, and they yield joy though the expectation of better
circumstances. But, above all, I wish you to know how much
chastity is pleasing to God. The chaste woman is God’s
choice, God’s good pleasure, God’s glory, God’s
child. So great a blessing is chastity, We have adopted
an emendation of Wieseler’s. The emendation is
questionable; but the sense is the best that can be got out of the
words.
Homily XIV.
Chapter I.—Mattidia is Baptized in the Sea.
Much earlier than usual
Peter awoke, and came to us, and awaking us, said: “Let
Faustinus and Faustinianus, along with Clement and the household,
accompany me, that we may go to some sheltered spot by the sea, and
there be able to baptize her without attracting
observation.” Accordingly, when we had come to the
sea-shore, he baptized her between some rocks, which supplied a place
at once free from wind and dust. Lit.,
“tranquil and clean.” [The baptism is narrated in
Recognitions, vii. 38.—R.] We have adopted
an emendation of Schwegler’s. The mss. read either “these” or “the
same” for “the rest of.” The words
“for the Eucharist” might be translated “after
thanksgiving.” But it is much the same which, for the
Eucharist is plainly meant. The Epitomes have it:
“taking the bread, giving thanks, blessing, and consecrating it,
he gave it; ” but no mention is made of salt. [The details
here are more specific than in Recognitions, vii. 38. [The
mention of “salt” is peculiar. Compare “the
salt” named as one of the “seven witnesses” in the
baptismal form of the Elkesaites, Hippolytus, Ante-Nicene
Fathers, v. pp. 132, 133.—R.]
Chapter II.—The Reason of Peter’s Lateness.
Then, [For the
extensive variations in the plan of the two narratives from this point
to the end, see footnote on Recognitions, viii. 1. In the
Recognitions the family of Clement are brought into greater
prominence as disputants; in the Homilies Simon Magus, and
Peter’s discourses against him, are the main features; both,
however, preserve the dramatic element of the re-united family, though
the details are given differently in the two
narratives.—R.] [The old man
is introduced at once in Recognitions, viii. 1, and the
subsequent discussion takes place in the presence of Clement and many
others.—R.] We have adopted an
emendation of Wieseler’s. The text has, “at the time
that you went away.”
Chapter III.—The Old Man Does Not Believe in God or Providence.
“The old man began to speak as
follows: ‘When I saw you after you had bathed in the sea
retire into the secret place, I went up and secretly watched what might
be your object in entering into a secret place, and when I saw you
pray, I retired; Wieseler thinks that
the reading should be: “I did not retire.” Genesis is
destiny determined by the stars which rule at each man’s birth.
[Comp. iv. 12. In Recognitions, viii. 2, the long
discussion with the old man begins in the same
way.—R.] μάθημα,
mathematical science specially, which was closely connected with
astrology. [Comp. Recognitions, x.
11–12.—R.]
Chapter IV.—Peter’s Arguments Against Genesis.
“And I said: ‘If all things are
subject to Genesis, and you are fully convinced that this is the case,
your thoughts and advice are contrary to your own opinion. Lit.,
“thinking you counsel what is contrary to yourself.” The argument here is
obscure. Probably what is intended is as follows: Genesis
means origination, coming into being. Origination cannot be the
ruling power, for there must be something unoriginated which has given
rise to the origination. The origination, therefore, as not being
first, cannot have sway, and it must itself be subject to that which is
unoriginated.
Chapter V.—Practical Refutation of Genesis.
“While we were thus talking, a great
multitude gathered round us. And then I looked to the multitude,
and said: ‘I and my tribe have had handed down to us from
our ancestors the worship of God, and we have a commandment to give no
heed to Genesis, I mean to the science of astrology; [On the error of
astrology compare the full discussion in Recognitions, ix. 12,
x. 7–12.—R.] We have adopted
the reading given in the two Epitomes. Lit.,
“when.” [This method
of proof, by appeal to the supernatural power of the Apostle, is
peculiar to the Homilies. In the Recognitions, ix.
30, an argument is made by Clement, who appeals to the power of the
true Prophet.—R.] That is, the power of
origination.
Chapter VI.—The Old Man Opposes His Personal Experience to the Argument of Peter.
“And the old man answered: [With chaps.
6–9, there is a general correspondence in Recognitions,
ix. 32–37. The arrangement is quite different. The
old man’s representation, that the story he tells is that of a
friend, is peculiar to the Homilies.—R.] One
ms. adds “greatly,” and an
Epitome “great things.” That is, the
position of the stars at her birth.
“And I answered: ‘How then do
you know that she who fled and took up her residence in a foreign land
married the slave, and marrying him died?’ And the old man
said: ‘I am quite sure that this is true, not indeed that
she married him, for I did not know even that she fell in love with
him; but after her departure, a brother of her husband’s told me
the whole story of her passion, and how he acted as an honourable man,
and did not, as being his brother, wish to pollute his couch, and how
she the wretched woman (for she is not blameable, inasmuch as she was
compelled to do and suffer all this in consequence of Genesis) longed
for him, and yet stood in awe of him and his reproaches, and how she
devised a dream, whether true or false I cannot tell; for he stated
that she said, “Some one in a vision stood by me, and ordered me
to leave the city of the Romans immediately with my
children.” But her husband being anxious that she should be
saved with his sons, sent them immediately to Athens for their
education, accompanied by their mother and slaves, while he kept the
third and youngest son with himself, for he who gave the warning in the
dream permitted this son to remain with his father. And when a
long time had elapsed, during which We have inserted
ὡς from the Epitomes.
Chapter VIII.—The Old Man Gives Information in Regard to Faustus the Father of Clement.
“When the old man had thus spoken, I knew
from what he said that the old man who he stated had died, was no other
than your father. I did not wish, however, to communicate your
circumstances to him until I should confer with you. But I
ascertained where his lodging was, and I pointed out mine to him; and
to make sure that my conjecture was right, I put this one
question to him: ‘What was the name of the old
man?’ And he said, ‘Faustus.’ ‘And
what were the names of his twin sons?’ And he answered,
‘Faustinus and Faustinianus.’ ‘What was the
name of the third son?’ He said,
‘Clement.’ ‘What was their mother’s
name?’ He said, ‘Mattidia.’ Accordingly,
from compassion, I shed tears along with him, and, dismissing the
multitudes, I came to you, in order that I might take counsel with you
after we had partaken of food Lit., “of
salt.”
Chapter IX.—Faustus Himself Appears.
When Peter said this, our mother could no longer
endure it, but cried out, “Alas! my husband! loving us, you died
by your own decision, Lit., “you died
by a judgment;” but it is thought that κρίσει is corrupt. [In the
Recognitions the old man is not recognised until long
discussions have been held; see book ix. 35, 37. Hints of the
relationship are, however, given in advance.—R.]
Chapter X.—Faustus Explains His Narrative to Peter.
Peter seeing this, said: “Are you Faustus,
the husband of this woman, and the father of her children?”
And he said: “I am.” And Peter said:
“How, then, did you relate to me your own history as if it were
another’s; telling Lit.,
“Having judged the greatest things in regard to those who were
loved by me, as having died.” The text is doubtful; for the
first Epitome has something quite different.
Chapter XI.—Discussion on Genesis.
And Peter said: “You did this
according to your resolution. But in regard to Genesis, were you
merely playing a part when you affirmed it, or were you in earnest in
asserting that it existed?” Our father said: “I
will not speak falsely to you. I was in earnest when I maintained
that Genesis existed. For I am not uninitiated in the science; on
the contrary, I associated with one who is the best of the astrologers,
an Egyptian of the name of Annubion, who became my friend in the
commencement of my travels, and disclosed to me the death of my wife
and children.” [Comp. Homily
IV. 6. Annubion and Appion are not introduced in the
Recognitions until book x. 52.—R.] Here
mss. and Epitomes differ in their
readings. The text adopted seems a combination of two
ideas: “that you may listen and refute them, and that I may
thus learn the truth.” We have adopted the
reading of Codex O, πάντως. The
other ms. reads, “that all cannot know
all things accurately.” The
mss. read ἄπεχε, “hold
back.” The reading of the text is in an
Epitome.
Chapter XII.—Clement Undertakes the Discussion.
When both were silent, I said: “Since
I know accurately the science, but our lord and our father are not in
this condition, I should like if Annubion himself were here, to have a
discussion with him in the presence of my father. For thus would
the matter be able to become public, when one practically acquainted
with the subject has held the discussion with one equally
informed.” Lit., “when
artist has had discussion with fellow-artist.”
Homily XV.
Chapter I.—Peter Wishes to Convert Faustus.
At break of day our
father, with our mother and his three sons, entered the place where
Peter was, and accosting him, sat down. Then we also did the same
at his request; and Peter looking at our father, said: [In
Recognitions, x. 1, after the father becomes known, the Apostle
is represented as proposing delay in the attempt to convert
him.—R.] Lit.,
“there.” We have inserted a
δεῖ, probably
omitted on account of the previous δέ. The words are
peculiar. Lit., “eternal punishment awaits you thinking
other things, through denial of the fixed dogma” (ῥητοῦ
δόγματος). The
Latin translator gives: “ob veri dogmatis
negationem.”
Chapter II.—Reason for Listening to Peter’s Arguments.
Our father said: “But it is not the
case, my very dear friend, that souls are punished in Hades, for the
soul is dissolved into air as soon as it leaves the body.”
And Peter said: “Until we convince you in regard to this
point, answer me, does it not appear to you that you are not grieved as
having no faith in a future punishment, but they who have full
faith in it must be vexed in regard to you?” And our father
said: “You speak sense.” And Peter said:
“Why, then, will you not free them from the greatest grief they
can have in regard to you by agreeing to their religion, not, I mean,
through dread, but through kindly feeling, listening and judging about
what is said by me, whether it be so or not? and if the truth is as we
state it, then here you will enjoy life with those who are dearest to
you, and in the other world you will have rest with them; but if, in
examining the arguments, you show that what is stated by us is a
fictitious story, μῦθόν τινα
ψευδῆ.
Chapter III.—Obstacles to Faith.
And our father said: “There is
evidently much reason in what you say.” And Peter
said: “What is it, then, that prevents you from coming to
our faith? Tell me, that we may begin our discussion with
it. For many are the hindrances. The faithful are hindered
by occupation with merchandise, or public business, or the cultivation
of the soil, or cares, and such like; the unbelievers, of whom you also
are one, are hindered by ideas such as that the gods, which do not
exist, really exist, or that all things are subject to Genesis, or
chance, Properly,
self-action.
Chapter IV.—Providence Seen in the Events of the Life of Faustus and His Family.
“But I maintain, from what has happened to
you, [The
recapitulation of Peter in Recognitions, ix. 26, is in
explanation to the sons, and not for a doctrinal
purpose.—R.] We have
adopted a reading suggested by the second Epitome. The word
ἀπρασίαι is
corrupt. We have adopted the emendation πρᾶσις. The
word is not given in the ms. O, nor in the
Epitomes. ὑπὸ
θεραπείας, which
Cotelerius translates recuperata sanitate. Lit.,
“convinced of the Godhead.” “Godhead” is
omitted in the Epitomes.
Chapter V.—Difference Between the True Religion and Philosophy.
And our father began to say: “Do not
suppose, my dearest Peter, that I am not thinking of the doctrines
preached by you. I was thinking of them. But during the
past night, when Clement urged me earnestly to give in my adhesion to
the truth preached by you, I at last answered, ‘Why should I? for
what new commandment can any one give more than what the ancients urged
us to obey?’ And he, with a gentle smile, said,
‘There is a great difference, father, between the doctrines of
the true religion and those of philosophy; [Compare the
fuller statement in Recognitions, viii. 61; also
Recognitions, x. 48–51.—R.] Or “love of
man” in all its phases—kindliness, gentleness, humanity,
etc. Hom. XII. 25
ff. [The larger
part of the discussion in chaps. 5–11 is peculiar to the
Homilies. There is little matter in it found in the longer
arguments of Recognitions.—R.]
Chapter VI.—The Love of Man.
And Peter answered: “You have deemed
unjust what is most just. If you are inclined, will you listen to
me?” And my father said: “With all my
heart.” And Peter said: “What is your
opinion? Suppose that there were two kings, enemies to each
other, and having their countries cut off from each other; and suppose
that some one of the subjects of one of them were to be caught in the
country of the other, and to incur the penalty of death on this
account: now if he were let off from the punishment by receiving
a blow instead of death, is it not plain that he who let him off is a
lover of man?” And our father said: “Most
certainly.” And Peter said: “Now suppose that
this same person were to steal from some one something belonging to him
or to another; and if when caught he were to pay double, instead of
suffering the punishment that was due to him, namely, paying four times
the amount, and being also put to death, as having been caught in the
territories of the enemy; is it not your opinion that he who accepts
double, and lets him off from the penalty of death, is a lover of
man?” And our father said: “He certainly seems
so.” And Peter said: “Why then? Is it not
the duty of him who is in the kingdom of another, and that, too, a
hostile and wicked monarch, to be pleasing to all Lit., “to
flatter.”
Chapter VII.—The Explanation of a Parable; The Present and the Future Life.
And Peter The following
words would be more appropriately put in the mouth of the father, as is
done in fact by the Epitomes. Peter’s address would
commence, “And the parable is.” The Epitomes
differ much from each other and the text, and there seems to be
confusion in the text. This sentence
would be more appropriate in the explanation of the parable. The Greek leaves
it uncertain whether it is two persons or two things,—whether it
is a good being and an evil being, or good and evil. Afterwards,
a good being and an evil are distinctly introduced. The word
ἀΐδιος, properly and strictly
“eternal,” is used. Lit., “to
die willingly.” We have adopted an
obvious emendation, πάντα for παντός.
Chapter VIII.—The Present and the Future.
“If, then, you wish to have an accurate account of
the matter, listen. Those of whom you said a little before that
they receive injustice, rather act unjustly themselves; for they who
have chosen the future blessings, live along with the bad in the
present world, having many enjoyments the same as the bad,—such
as life itself, light, bread, water, clothing, and others of a like
nature. But they who are thought by you to act unjustly, shall
not live with the good We have translated
Schwegler’s emendation. He inserted ἐν. Plato,
Rep., x. 617 E.
Chapter IX.—Possessions are Transgressions.
“Will you be so good as to explain this
matter also? I remember Clement saying to me, that we suffer
injuries and afflictions for the forgiveness of our sins.”
Peter said: “This is quite correct. For we, who have
chosen the future things, in so far as we possess more goods than
these, whether they be clothing, or food or drink, or any other thing,
possess sins, because we ought not to have anything, as I explained to
you a little ago. To all of us possessions are sins. One
ms. inserts before the sentence:
“For if in all of us possessions are wont to occasion sins in
those who have them.” We have adopted
Wieseler’s emendation of τὰ into καί. We have changed
εἰ into ἤ.
Chapter X.—Poverty Not Necessarily Righteous.
And our father said: “How then is
this? Do we not see many impious men poor? Then do these
belong to the saved on this account?” And Peter said:
“Not at all; for that poverty is not acceptable which longs for
what it ought not. So that some are rich as far as their choice
goes, though poor in actual wealth, and they are punished because they
desire to have more. But one is not unquestionably righteous
because he happens to be poor. For he can be a beggar as far as
actual wealth is concerned, but he may desire and even do what above
everything he ought not to do. Thus he may worship idols, or be a
blasphemer or fornicator, or he may live indiscriminately, or perjure
himself, or lie, or live the life of an unbeliever. But our teacher
pronounced the faithful poor blessed;
Chapter XI.—Exposition of the True Religion Promised.
And Peter said: “Since, then, you are eager henceforth to learn what relates to our religion, I ought to explain it in order, beginning with God Himself, and showing that we ought to call Him alone God, and that we neither ought to speak of the others as gods nor deem them such, and that he who acts contrary to this will be punished eternally, as having shown the greatest impiety to Him who is the Lord of all.” And saying this, he laid his hands on those who were vexed by afflictions, and were diseased, and possessed by demons; and, praying, he healed them, and dismissed the multitudes. And then entering in this way, he partook of his usual food, and went to sleep.
Chapter I.—Simon Wishes to Discuss with Peter the Unity of God.
At break of day Peter went
out, and reaching the place where he was wont to discourse, he saw a
great multitude assembled. At the very time when he was going to
discourse, one of his deacons entered, and said: “Simon has
come from Antioch, [Homilies
XVI.–XIX., giving the details of a second discussion with Simon
at Laodicea, are peculiar to this narrative. Much of the matter
finds a parallel in the longer account of the previous discussion at
Cæsarea in Recognitions, ii. iii. (comp. Homily III.), but
all the circumstances are different. Uhlhorn formerly regarded
this portion of the Homilies as the nucleus of the entire
literature. He has modified his view. An analysis of the
discussion cannot be attempted; but in the footnote to
Recognitions, ii. 19, a general comparison is given of the three
accounts of discussions with Simon Magus.—R.] The word properly
signifies the “sole government or monarchy of God.”
It means that God alone is ruler.
Chapter II.—The Same Subject Continued.
“I heard that you promised yesterday to
Faustus to prove this day, giving out your arguments in regular order,
and beginning with Him who is Lord of the universe, that we ought to
say that He alone is God, and that we ought neither to say nor to think
that there are other gods, because he that acts contrary to this will
be punished eternally. But, above all, I am truly amazed at your
madness in hoping to convert a wise man, and one far advanced in years,
to your state of mind. But you will not succeed in your designs;
and all the more that I am present, and can thoroughly refute your
false arguments. For perhaps, if I had not been present, the wise
old man might have been led astray, because he has no critical
acquaintance ἰδιώτης. τῶν παρὰ
᾽Ιουδαίοις
δημοσίᾳ
πεπιστευμένων
βίβλων. The literal
translation, given in the text, means that the Jews as a community
believed in these books as speaking the truth. Cotelerius
translates: “the books which were publically entrusted to
the Jews.” One ms. reads,
πεπιστωμενων,
which might mean, “deemed trustworthy among the Jews.”
Chapter III.—The Mode of the Discussion.
And our father said: “Well might you
have demanded testimony from me, Simon, if Peter had first denied
that he had made the promise. But now I shall feel no
shame in saying what I am bound to say. I think that you wish to
enter on the discussion inflamed with anger. Now this is a state
of mind in which it is improper for you to speak and for us to listen
to you; for we are no longer being helped on to the truth. but we are
watching the progress of a contest. And now, having learned from
Hellenic culture how those who seek the truth ought to act, I
shall remind you. Let each of you give an exposition of his own
opinion, δόγμα. One
ms. and an Epitome have:
“And you must address your arguments to another who acts as
judge.”
Chapter IV.—The Prejudices of Faustus Rather on the Side of Simon Than on that of Peter.
Our father answered: “Do not compel me to
agree with you without any exercise of my judgment in order that I may
seem to be a The words
translated “error,” ψεῦσμα, and “to be
in the right,” ἀληθεύειν, are,
properly rendered, “falsehood,” and “to speak the
truth.” The
mss. read: “not
otherwise.” The reading of the text is found in an
Epitome.
Chapter V.—Peter Commences the Discussion.
Peter then said: “I am ready to do as the umpire of our discussion has said; and straight-way without any delay I shall set forth my opinion in regard to God. I then assert that there is one God who made the heavens and the earth, and all things that are in them. And it is not right to say or to think that there is any other.” And Simon said: “But I maintain that the Scriptures believed in amongst the Jews say that there are many gods, and that God is not angry at this, because He has Himself spoken of many gods in His Scriptures.
Chapter VI.—Simon Appeals to the Old Testament to Prove that There are Many Gods.
“For instance, in the very first words of
the law, He evidently speaks of them as being like even unto
Himself. For thus it is written, that, when the first man
received a commandment from God to eat of every tree that was in the
garden, παραδείσῳ,
“paradise.” ἀναβλέψαι.
It signifies either to look up, or to recover one’s sight.
Possibly the second meaning is the one intended here, corresponding to
the words of our version: “Then your eyes shall be
opened.” [Comp.
Recognitions, ii. 39.—R.]
Chapter VII.—Peter Appeals to the Old Testament to Prove the Unity of God.
And Peter said: “I shall reply briefly
to what you have said. The law, which frequently speaks of gods,
itself says to the Jewish multitude,
Chapter VIII.—Simon and Peter Continue the Discussion.
And Simon said: “My original
stipulation with you was that I should prove from the Scriptures that
you were wrong in maintaining that we ought not to speak of many
gods.” Accordingly I adduced many written passages to show
that the divine Scriptures themselves speak of many gods.”
And Peter said: “Those very Scriptures which speak of many
gods, also exhorted us, saying, ‘The names of other gods shall
not ascend upon thy lips.’ Namely, the
gods.
Chapter IX.—Simon Tries to Show that the Scriptures Contradict Themselves.
And Simon said: “I adduced clear passages from the Scriptures to prove that there are many gods; and you, in reply, brought forward as many or more from the same Scriptures, showing that God is one, and He the God of the Jews. And when I said that we ought not to revile gods, you proceeded to show that He who created is one, because those who did not create will perish. And in reply to my assertion that we ought to maintain that there are gods, because the Scriptures also say so, you showed that we ought not to utter their names, because the same Scripture tells us not to utter the names of other gods. Since, then, these very Scriptures say at one time that there are many gods, and at another that there is only one; and sometimes that they ought not to be reviled, and at other times that they ought; what conclusion ought we to come to in consequence of this, but that the Scriptures themselves lead us astray?”
Chapter X.—Peter’s Explanation of the Apparent Contradictions of Scripture.
And Peter said: “They do not lead astray,
but convict and bring to light the evil disposition against God which
lurks like a serpent in each one. For the Scriptures lie before
each one like many divers types. Each one, then, has his own
disposition like wax, and examining the Scriptures and finding
everything in them, he moulds his idea of God according to his wish,
laying upon them, as I said, his own disposition, which is like
wax. [This statement
of the subjective method of interpretation is in curious harmony with
the prevalent theory of this work respecting the mixture of error and
truth in the Scriptures.—R.] ἰδέας. μορφῆς. Probably
τολμήματι
should be changed into ὁρμήματι, or some
such word: making known that an act of injustice has been
committed by taking its departure. This might
possibly be translated, “let him leave him who exists to him who
exists;” i.e., let him leave the real God to man, who really
exists. Wieseler
proposes, “for he exists to no one.”
Chapter
XI.—
And Simon said: “Since I see that you
frequently speak of the God who created you, learn from me how you are
impious even to him. For there are evidently two who created, as
the Scripture says:
Chapter XII.—Peter’s Explanation of the Passage.
And Peter answered: “One is He who
said to His Wisdom, ‘Let us make a man.’ But His
Wisdom This is the
only passage in the Homilies relating to the σοφία. The
text is in some parts corrupt. It is critically discussed by
Uhlhorn, some of whose emendations are adopted by Dressel and
translated here.
Chapter XIII.—The Contradictions of the Scriptures Intended to Try Those Who Read Them.
And Peter answered: [On the theory of
the Scriptures which is here set forth, compare ii. 38, etc., iii. 42,
etc.—R.] The change from the
singular to the plural is in the Greek. Lit., “But it
had been said that he who tried, tried.” The idea seems to
be, Before the removal to Babylon true prophets tested the people by
urging them to worship these gods; but after that event false prophets
arose who really wished to seduce the Jews from the worship of the true
God. Lit.,
“nor can we be made to stumble from the Scriptures nor by any one
or anything else.”
Chapter XIV.—Other Beings Called Gods.
“For we ourselves also know that angels are
called gods by the Scriptures,—as, for instance, He who spake at
the bush, and wrestled with Jacob,—and the name is likewise
applied to Him who is born Emmanuel, and who is called the mighty
God. Lit., “whom
obeying:” the “whom” might refer to God.
Chapter XV.—Christ Not God, But the Son of God.
When Simon heard this, he said: “Since
you say that we ought not to believe even the prophet that gives signs
and wonders if he say that there is another god, and that you know that
he even incurs the penalty of death, therefore your teacher also was
with reason cut off for having given signs and wonders.”
And Peter answered: “Our Lord neither asserted that there
were gods except the Creator of all, nor did He proclaim Himself to be
God, but He with reason pronounced blessed him who called Him the Son
of that God who has arranged the universe.” And Simon
answered: “Does it not seem to you, then, that he who comes
from God is God?” [Here we
encounter marked evidence of Ebionism. Compare with these
chapters the letter of Rufinus prefixed to the
Recognitions.—R.]
Chapter XVI.—The Unbegotten and the Begotten Necessarily Different from Each Other.
“In addition to this, it is the peculiarity
of the Father not to have been begotten, but of the Son to have been
begotten; but what is begotten cannot be compared with that which is
unbegotten or self-begotten.” And Simon said:
“Is it not the same on account of its origin?” The word γένεσις,
“arising, coming into being,” is here used, not γέννησις,
“begetting.” The idea fully expressed is:
“Is not that which is begotten identical in essence with that
which begets it?” We have inserted
εἰ. The passage
is amended in various ways; this seems to be the simplest. [The very ancient
variant in
Chapter XVII.—The Nature of God.
“We call Him God whose peculiar attributes
cannot belong to the nature of any other; for, as He is called the
Unbounded because He is boundless on every side, it must of necessity
be the case that it is no other one’s peculiar attribute to be
called unbounded, as another cannot in like manner be boundless.
But if any one says that it is possible, he is wrong; for two things
boundless on every side cannot co-exist, for the one is bounded by the
other. Thus it is in the nature Lit., “thus
it is nature.” We have adopted an
emendation here. The text has: “Even thus the
incomparable is one.”
Chapter XVIII.—The Name of God.
And Simon said: “Is this word
‘God’ His ineffable name, which all use, because you
maintain so strongly in regard to a name that it cannot be given to
another?” And Peter said: “I know that this is
not His ineffable name, but one which is given by agreement among men;
but if you give it to another, you will also assign to this other that
which is not used; and that, too, deliberately. Wieseler proposes to
join this clause with the following: “And in point of
choice the name which.”
Chapter XIX.—The Shape of God in Man.
And Simon said: “I should like to
know, Peter, if you really believe that the shape of man has been
moulded after the shape of God.” Lit.,
“of that one, of Him.” [The chapter is peculiar to
the Homilies; comp. xvii. 7, 8.—R.]
Chapter XX.—The Character of God.
“Behold, then, the character of that God to
whom you, Simon, wish to persuade us to be ungrateful, and the earth
continues to bear you, perhaps wishing to see who will venture to
entertain similar opinions to yours. For you were the first to
dare what no other dared: you were the first to utter what we
first heard. We first and alone have seen the boundless
long-suffering of God in bearing with such great impiety as yours, and
that God no other than the Creator of the world, against whom you have
dared to act impiously. And yet openings of the earth took not
place, and fire was not sent down from heaven and went not forth to
burn up men, and rain was not poured out, One
ms. reads, “was not
restrained.” We have inserted
ἄν, and suppose the sentence to be ironical.
The meaning might be the same without ἄν. The text of Dressel is as follows:
“For is not He who then punished the sins God, Creator of heaven
and earth; since even now, being blasphemed in the highest degree, He
punished it in the highest degree?” Cotelerius
translates: “to His enemies.”
Chapter XXI.—Simon Promises to Appeal to the Teaching of Christ. Peter Dismisses the Multitudes.
When Peter said this, Simon answered:
“Since I see you skilfully hinting that what is written in the
books i.e., the
Scriptures. A distinction has to
be made between the Creator, or maker out of nothing, and the framer,
or fashioner, or Demiurge, who puts the matter into shape. Lit., “the
word against God for the trial of men.” Comp.
Chapter I.—Simon Comes to Peter.
The next day, therefore,
as Peter was to hold a discussion with Simon, he rose earlier than
usual and prayed. On ceasing to pray, Zacchæus came in, and
said: “Simon is seated without, discoursing with about
thirty of his own special followers.” And Peter said:
“Let him talk until the multitude assemble, and then let us begin
the discussion in the following way. We shall hear all that has
been said by him, and having fitted our reply to this, we shall go out
and discourse.” And assuredly so it happened.
Zacchæus, therefore, went out, and not long after entered again,
and communicated to Peter the discourse delivered by Simon against
him. The text has:
“against Peter.”
Chapter II.—Simon’s Speech Against Peter.
Now he said: “He accuses you, Peter,
of being the servant of wickedness, of having great power in magic, and
as charming the souls of men in a way worse than idolatry. [Comp.
Recognitions, iii. 12, for a similar accusation made by Simon,
at the beginning of the second day’s
discussion.—R.] εἰδώλων,
idols.
Chapter III.—Simon’s Accusation of Peter.
“‘Peter does this to you while
promising to make you wise. For, under the pretext of proclaiming
one God, he seems to free you from many lifeless images, which do not
at all injure those who worship them, because they are seen by the eyes
themselves to be made of stone, or brass, or gold, or of some other
lifeless material. Wherefore the soul, because it knows that what
is seen is nothing, cannot be spell-bound by fear in an equal degree by
means of what is visible. But looking to a terrible God through
the influence of deceptive teaching, it has all its natural foundations
overturned. And I say this, not because I exhort you to worship
images, but because Peter, seeming to free your souls from terrible
images, ἰδεῶν.
Chapter IV.—It is Asserted that Christ’s Teaching is Different from Peter’s.
“‘And that he does not really believe
even the doctrines proclaimed by his teacher is evident, for he
proclaims doctrines opposite to his. [These
chapters are peculiar to the Homilies.—R.] The Gnostic
distinction between the God who is just and the God who is good, is
here insisted on. One
ms. reads, “saw.”
Chapter V.—Jesus Inconsistent in His Teaching.
“‘In saying this, Jesus is consistent
not even with himself. For sometimes by other utterances, taken
from the Scriptures, he presents God as being terrible and just,
saying, [Comp.
xviii. 1, etc.; also Recognitions, iii. 37,
38.—R.] The
mss. read ἐνέργειαν,
“activity.” Clericus amended it into ἐνάργειαν, which
means, vision or sight in plain open day with one’s own eyes, in
opposition to the other word οπτασία, vision in
sleep, or ecstasy, or some similar unusual state.
Chapter VI.—Peter Goes Out to Answer Simon.
“These and such like were the statements,
Peter, which Simon addressed to the multitudes while he stood outside;
and he seems to me to be disturbing the minds of the greater
number. Wherefore go forth immediately, and by the power of truth
break down his false statements.” When Zacchæus said
this, Peter prayed after his usual manner and went out, and standing in
the place where he spoke the day before, and saluting the multitudes
according to the custom enjoined by his religion, he began to speak as
follows: “Our Lord Jesus Christ, who is the true prophet
(as I shall prove conclusively at the proper time), made concise
declarations in regard to those matters that relate to the truth, for
these two reasons: first, because He was in the habit of
addressing the pious, who had knowledge enough to enable them to
believe the opinions uttered by Him by way of declaration; for His
statements were not strange to their usual mode of thought; and in the
second place, because, having a limited time assigned Him for
preaching, He did not employ the method of demonstration in order that
He might not spend all His limited time in arguments, for in this way
it might happen that He would be fully occupied in giving the solutions
of a few problems which might be understood by mental exertion, while
He would not have given us to any great extent Lit. “to a
greater extent.”
Chapter VII.—Man in the Shape of God.
“Knowing therefore that we knew all that was
spoken by Him, and that we could supply the proofs, He sent us to the
ignorant Gentiles to baptize them for remission of sins, and commanded
us to teach them first. [Comp. xvi.
19. The theosophical views here presented are peculiar to the
Homilies, though some traces of them appear in the
Recognitions.—R.]
Chapter VIII.—God’s Figure: Simon’s Objection Therefrom Refuted.
“But someone will say, If He has shape, then He has figure also, and is in space; but if He is in space, and is, as being less, enclosed by it, how is He great above everything? How can He be everywhere if He has figure? The first remark I have to make to him who urges these objections is this: The Scriptures persuade us to have such sentiments and to believe such statements in regard to Him; and we know that their declarations are true, for witness is borne to them by our Lord Jesus Christ, by whose orders we are bound to afford proofs to you that such is the case. But first I shall speak of space. The space of God is the non-existent, but God is that which exists. But that which is non-existent cannot be compared with that which is existent. For how can space be existent? unless it be a second space, such as heaven, earth, water, air, and if there is any other body that fills up the vacuity, which is called vacuity on this account, that it is nothing. For ‘nothing’ is its more appropriate name. For what is that which is called vacuity but as it were a vessel which contains nothing, except the vessel itself? But being vacuity, it is not itself space; but space is that in which vacuity itself is, if indeed it is the vessel. For it must be the case that that which exists is in that which does not exist. But by this which is non-existent I mean that which is called by some, space, which is nothing. But being nothing, how can it be compared with that which is, except by expressing the contrary, and saying that it is that which does not exist, and that that which does not exist is called space? But even if it were something, there are many examples which I have at hand, but I shall content myself with one only, to show that that which encloses is not unquestionably superior to that which is enclosed. The sun is a circular figure, and is entirely enclosed by air, yet it lightens up the air, it warms it, it divides it; and if the sun be away from it, it is enveloped in darkness; and from whatsoever part of it the sun is removed, it becomes cold as if it were dead; but again it is illuminated by its rising, and when it has been warmed up by it, it is adorned with still greater beauty. And it does this by giving a share of itself, though it has its substance limited. What, then, is there to prevent God, as being the Framer and Lord of this and everything else, from possessing figure and shape and beauty, and having the communication of these qualities proceeding from Himself extended infinitely?
Chapter IX.—God the Centre or Heart of the Universe.
“One, then, is the God who truly exists, who
presides in a superior shape, being the heart of that which is above
and that which is below twice, The whole
of this chapter is full of corruption; “twice” occurs in
one ms. Various attempts have been made
to amend the passage. An
emendation. The text is
corrupt. We have translated ἐπ᾽
ἀπείρους
τρεῖς. Some think
“three” should be omitted. The three infinites are in
respect of height, depth, and breadth. As punctuated in
Dressel, this reads, “that the infinite is the heart.” The
emendation of the transcriber of one of the mss. This refers to
the following mode of exhibiting the number: *** where each side
presents the number three. The creation of
the world in six days. The seventh
day on which God rested, the type of the rest of the future age.
See Epistle of Barnabas, c. xv.
Chapter X.—The Nature and Shape of God.
“This is the mystery of the hebdomad. For He
Himself is the rest of the whole who grants The words in
italics are inserted by conjecture. “Sometimes
incomprehensible, sometimes illimitable,” occur only in
onems. We have adopted
Wieseler’s suggestions. This word is
justly suspected. The passage is in other respects corrupt.
Chapter XI.—The Fear of God.
“But some who are strangers to the truth,
and who give their energies to the service of evil, on pretext of
glorifying God, say that He has no figure, in order that, being
shapeless and formless, He may be visible to no one, so as not to be
longed for. For the mind, not seeing the form of God, is empty of
Him. But how can any one pray if he has no one to whom he may
flee for refuge, on whom he may lean? For if he meets with no
resistance, he falls out into vacuity. Yea, says he, we ought not
to fear God, but to love Him. I agree; but the consciousness of
having done well in each good act will accomplish this. Now
well-doing proceeds from fearing. But fear, says he, strikes
death into the soul. Nay, but I affirm that it does not strike
death, but awakens the soul, and converts it. And perhaps the
injunction not to fear God might be right, if we men did not fear many
other things; such, for instance, as plots against us by those who are
like us, and wild beasts, serpents, diseases, sufferings, demons, and a
thousand other ills. Let him, then, who asks us not to fear God,
rescue us from these, that we may not fear them; but if he cannot, why
should he grudge that we should be delivered from a thousand fears by
one fear, the fear of the Just One, and that it should be possible by a
slight The word
“slight” is not used in reference to the character of the
faith, but to indicate that the act of faith is a small act compared
with the results that flow from it.
Chapter XII.—The Fear and Love of God.
“Thus, then, grateful service to Him who is
truly Lord, renders us free from service to all other masters. We have adopted an
emendation of a passage which is plainly corrupt.
Chapter XIII.—The Evidence of the Senses Contrasted with that from Supernatural Vision.
Simon, on hearing this, interrupted him, and
said: “I know against whom you are making these remarks;
but in order that I may not spend any time in discussing subjects which
I do not wish to discuss, repeating the same statements to refute you,
reply to that which is concisely stated by us. You professed that
you had well understood the doctrines and deeds Doctrines and
deeds; lit., the things of your teacher. The
mss. have here ἐνεργείᾳ,
“activity.” This has been amended into ἐναργείᾳ,
“with plainness, with distinctness.” ᾽Ενάργεια is
used throughout in opposition to ὀπτασία, ὅραμα, and ἐνύπνιον, and means
the act of seeing and hearing by our own senses in plain daylight, when
to doubt the fact observed is to doubt the senses; ὀπτασία is apparition or
vision in ecstasy, or some extraordinary way but that of sleep;
ὅραμα and ἐνύπνιον are
restricted to visions in sleep. The last term implies this.
The first means simply “a thing seen.” [Comp.
Recognitions, ii. 50, 51, 61–65. The emphasis laid
upon supernatural visions in the remainder of the Homily has been
supposed to convey an insinuation against the revelations to the
Apostle Paul.—R.]
Chapter XIV.—The Evidence of the Senses More Trustworthy Than that of Supernatural Vision.
And Peter said: “You proposed to speak
to one point, you replied to another. Probably it should
be ἀπεκλίνω instead of
ἀπεκρίνω, “you
turned aside to another.” The words in
italics are inserted conjecturally, to fill up a lacuna in the best
ms. ἐναργῶς, “with
reference to things palpable to our senses.”
Chapter XV.—The Evidence from Dreams Discussed.
And Simon said: “If you maintain that apparitions do not always reveal the truth, yet for all that, visions and dreams, being God-sent, do not speak falsely in regard to those matters which they wish to tell.” And Peter said: “You were right in saying that, being God-sent, they do not speak falsely. But it is uncertain if he who sees has seen a God-sent dream.” And Simon said: “If he who has had the vision is just, he has seen a true vision.” And Peter said: “You were right. But who is just, if he stands in need of a vision that he may learn what he ought to learn, and do what he ought to do?” And Simon said: “Grant me this, that the just man alone can see a true vision, and I shall then reply to that other point. For I have come to the conclusion that an impious man does not see a true dream.” And Peter said: “This is false; and I can prove it both apart from Scripture and by Scripture; but I do not undertake to persuade you. For the man who is inclined to fall in love with a bad woman, does not change his mind so as to care for a lawful union with another woman in every respect good; but sometimes they love the worse woman through prepossessions, though they are conscious that there is another who is more excellent. And you are ignorant, in consequence of some such state of mind.” And Simon said: “Dismiss this subject, and discuss the matter on which you promised to speak. For it seems to me impossible that impious men should receive dreams from God in any way whatever.”
Chapter XVI.—None But Evil Demons Appear to the Impious.
And Peter said: “I remember that I
promised to prove this point, and to give my proofs in regard to it
from Scripture and apart from Scripture. And now listen to what I
say. We know that there are many (if you will pardon me the
statement; and if you don’t, I can appeal to those who are
present as judges) who worship idols, commit adultery, and sin in every
way, and yet they see true visions and dreams, and some of them have
also apparitions of demons. For I maintain that the eyes of
mortals cannot see the incorporeal form of the Father or Son, because
it is illumined by exceeding great light. Wherefore it is not
because God envies, but because He pities, that He cannot be seen by
man who has been turned into flesh. For he who sees
God We have translated
a bold conjecture. The text has, “The just not in like
manner,” without any verb, which Schwegler amended:
“To the just this power does not belong in like
manner.”
Chapter XVII.—The Impious See True Dreams and Visions.
“But it is manifest that the impious see
true visions and dreams, and I can prove it from Scripture.
Finally, then, it is written in the law, how Abimelech, who was
impious, wished to defile the wife of just Abraham by intercourse, and
how he heard the commandment from God in his sleep, as the Scripture
saith, not to touch her, Lit., of the whole
length of the age. We have
amended this passage. The text applies the words “natural
or innate and pure” to the mind.
Chapter XVIII.—The Nature of Revelation.
“Thus to me also was the Son revealed by the
Father. Wherefore I know what is the meaning of revelation,
having learned it in my own case. For at the very time when the
Lord said, ‘Who do they say that I am?’ This word is not
in the text. Schliemann proposed the word
“heart.” Possibly “breath” or
“spirit” may be the lost word. See above. “By”
should properly be “from.” Lit., “who
produces according to the merit of each one knowing.”
Cotelerius translated, “who, knowing the merit of each man, does
to him according to it.” The idea seems to be, that God
uncovers the truth hidden in the soul to each man according to his
deserts.
Chapter XIX.—Opposition to Peter Unreasonable.
“If, then, our Jesus appeared to you in a vision,
made Himself known to you, and spoke to you, it was as one who is
enraged with an adversary; and this is the reason why it was through
visions and dreams, or through revelations that were from without, that
He spoke to you. But can any one be rendered fit for instruction
through apparitions? And if you will say, ‘It is
possible,’ then I ask, ‘Why did our teacher abide and
discourse a whole year to those who were awake?’ And how
are we to believe your word, when you tell us that He appeared to
you? And how did He appear to you, when you entertain opinions
contrary to His teaching? But if you were seen and taught
We have adopted
an emendation of Schwegler’s. The text reads, “in
good repute.” [The word “condemned” is supposed
to be borrowed from the account of the contest at Antioch in
Chapter XX.—Another Subject for Discussion Proposed.
When Simon heard this, he said: “Far
be it from me to become his or your disciple. For I am not
ignorant of what I ought to know; but the inquiries which I made as a
learner were made that I may see if you can prove that actual sight is
more distinct than apparition. This passage is
corrupt in the text. Dressel reads, “that activity is more
distinct than apparition.” By activity would be meant,
“acting while one is awake, and in full possession of his
sense;” and thus the meaning would be nearly the same as in our
translation.
Homily XVIII.
Chapter I.—Simon Maintains that the Framer of the World is Not the Highest God.
At break of day, when
Peter went forth to discourse, Simon anticipated him, and said:
“When I went away yesterday, I promised to you to return to-day,
and in a discussion show that he who framed the world is not the
highest God, but that the highest God is another who alone is good, and
who has remained unknown up to this time. At once, then, state to
me whether you maintain that the framer of the world is the same as the
lawgiver or not? If, then, he is the lawgiver, he is just; but if
he is just, he is not good. But if he is not good, then it was
another that Jesus proclaimed, when he said, [Comp. xvii.
5, and Recognitions, iii. 37, 38.—R.]
Chapter II.—Definition of Goodness and Justice.
And Peter said: “That I may not waste
my time in contentious discussions, while I make the fair demand that
you should give answers to my propositions, I shall myself answer those
questions which I put, as is your wish. I then affirm that the
man who bestows There is a
lacuna in one of the mss. here, which is
supplied in various ways. We have inserted the word
“goods.” This translation
of Cotelerius is doubtful. More correctly it would be, “by
gratifying different people,” which does not make sense.
Wieseler proposes, “by gratifying in different ways.”
Chapter III.—God Both Good and Just.
And Simon said: “I said once for all,
‘Every lawgiver, looking to justice, is just.’”
And Peter said: “If it is the part of him who is good not
to lay down a law, but of him who is just to lay down a law, in this
way the Framer of the world is both good and just. He is good,
inasmuch as it is plain that He did not lay down a law in writing from
the times of Adam to Moses; but inasmuch as He had a written law from
Moses to the present times, The text seems
corrupt here. Literally it is, “from Moses to the present
times, as has been written, He is just also.”
Chapter IV.—The Unrevealed God.
And Simon said: “How, then, if the
framer of the world, who also fashioned Adam, was known, and known too
by those who were just according to the law, and moreover by the just
and unjust, and the whole world, does your teacher, coming after all
these, say,
Chapter V.—Peter Doubts Simon’s Honesty.
When Simon had made these statements, Peter said
to him: “Can you call to witness that these are your
beliefs that being Himself,—I do not mean Him whom you speak of
now as being unrevealed, but Him in whom you believe, though you do not
confess Him? For you are talking nonsense when you define one
thing in stead of another. Wherefore, if you call Him to witness
that you believe what you say, I shall answer you. But if you
continue discussing with me what you do not believe, you compel me to
strike the empty air.” And Simon said: “It is
from some of your own disciples that I have heard that this is the
truth.” The words
in italics are inserted to fill up a lacuna which occurs here in the
Vaticanms.
Chapter VI.—The Nature of Revelation.
And Peter said: “If this is the case, you are acting most impiously. For if it belongs to the Son, who arranged heaven and earth, to reveal His unrevealed Father to whomsoever He wishes, you are, as I said, acting most impiously in revealing Him to those to whom He has not revealed Him.” And Simon said: “But he himself wishes me to reveal him.” And Peter said: “You do not understand what I mean, Simon. But listen and understand. When it is said that the Son will reveal Him to whom He wishes, it is meant that such an one is to learn of Him not by instruction, but by revelation only. For it is revelation when that which lies secretly veiled in all the hearts of men is revealed unveiled by His God’s own will without any utterance. And thus knowledge comes to one, not because he has been instructed, but because he has understood. And yet the person who understands it cannot demonstrate it to another, since he did not himself receive it by instruction; nor can he reveal it, since he is not himself the Son, unless he maintains that he is himself the Son. But you are not the standing Son. For if you were the Son, assuredly you would know those who are worthy of such a revelation. But you do not know them. For if you knew them, you would do as they do who know.”
Chapter VII.—Simon Confesses His Ignorance.
And Simon said: “I confess I have not
understood what you mean by the expression, ‘You would do as they
do who know.’” And Peter said: “If you
have not understood it, then you cannot know the mind of every one; and
if you are ignorant of this, then you do not know those who are worthy
of the revelation. You are not the Son, for The Greek has
“but.”
Chapter VIII.—The Work of Revelation Belongs to the Son Alone.
And Peter said: “Since, at least in appearance, you have confessed that you do not understand it, reply to the question I put to you, and you will learn the meaning of the statement. Tell me, do you maintain that the Son, whoever he be, is just, or that he is not just?” And Simon said: “I maintain that he is most just.” And Peter said: “Seeing He is just, why does He not make the revelation to all, but only to those to whom He wishes?” And Simon said: “Because, being just, he wishes to make the revelation only to the worthy.” And Peter said: “Must He not therefore know the mind of each one, in order that He may make the revelation to the worthy?” And Simon said: “Of course he must.” And Peter said: “With reason, therefore, has the work of giving the revelation been confined to Him alone, for He alone knows the mind of every one; and it has not been given to you, who are not able to understand even that which is stated by us.”
Chapter IX.—How Simon Bears His Exposure.
When Peter said this, the multitudes
applauded. [The
remainder of the Homily is without a close parallel in the
Recognitions.—R.] Lit.,
“caught in the act.” This
passage is deemed corrupt by commentators. We have made no change
in the reading of the mss., except that
of νενικημένην
into νενικημένος,
and perhaps even this is unnecessary. The last sentence
means: “A man may overcome the weakness of his
adversary: but he does not therefore strip him of the truth,
which he possesses even when he is conquered.” The Latin
translation of Cotelerius, with some emendations from later editors,
yields this: “But they say that I, a magician, am not
merely conquered by Peter, but reduced to straits by his
reasonings. But not even though one be reduced to straits by
reasonings, has he the truth which is in him conquered. For the
weakness of the defender is not the truth of the conqueror.”
Chapter X.—Peter’s Reply to Simon.
And Peter said: “Since you have thus spoken to please the multitudes who are present, I shall speak to them, not to please them, but to tell them the truth. Tell me how you know all those who are present to be worthy, when not even one of them agreed with your exposition of the subject; for the giving of applause to me in opposition to you is not the act of those who agree with you, but of those who agree with me, to whom they gave the applause for having spoken the truth. But since God, who is just, judges the mind of each one—a doctrine which you affirm to be true—He would not have wished this to be given through the left hand to those on the right hand, exactly as the man who receives anything from a robber is himself guilty. So that, on this account, He did not wish them to receive what is brought by you; but they are to receive the revelation through the Son, who has been set apart for this work. For to whom is it reasonable that the Father should give a revelation, but to His only Son, because He knows Him to be worthy of such a revelation? And so this is a matter which one cannot teach or be taught, but it must be revealed by the ineffable hand to him who is worthy to know it.”
Chapter XI.—Simon Professes to Utter His Real Sentiments.
And Simon said: It contributes much to victory, if the man who wars uses his own weapons; for what one loves he can in real earnest defend, and that which is defended with genuine earnestness has no ordinary power in it. Wherefore in future I shall lay before you my real opinions. I maintain that there is some unrevealed power, unknown to all, even to the Creator himself, as Jesus himself has also declared, though he did not know what he said. For when one talks a great deal he sometimes hits the truth, not knowing what he is saying. I am referring to the statement which he uttered, ‘No one knows the Father.’” And Peter said: “Do not any longer profess that you know His doctrines.” And Simon said: “I do not profess to believe his doctrines; but I am discussing points in which he was by accident right.” And Peter said: “Not to give you any pretext for escape, I shall carry on the discussion with you in the way you wish. At the same time, I call all to witness that you do not yet believe the statement which you just now made. For I know your opinions. And in order that you may not imagine that I am not speaking the truth, I shall expound your opinions, that you may know that you are discussing with one who is well acquainted with them.
Chapter XII.—Simon’s Opinions Expounded by Peter.
“We, Simon, do not assert that from the
great power, which is also called the dominant Κυρία. The text is
corrupt. Various emendations have been proposed, none of which
are satisfactory. Uhlhorn proposes, “That there is a
standing one, one who will stand. You who are opposed, learn how
you disbelieve, and that this subject which you say is the power
unrevealed is full of ignorance.” P. 328, note 1.
Chapter XIII.—Peter’s Explanation of the Passage.
And Peter said: “I shall reply to that which
you wish me to speak of,—namely, the passage, ‘No one knows
the Father but the Son, nor does any one know the Son but the Father,
and they to
Chapter XIV.—Simon Refuted.
“But if, as you say, it will be possible to
know Him, because He is now revealed to all through Jesus, The text is
corrupt. We have placed διὰ τὸ after εἰδέναι. Another reading
is: “Were not those deemed better worthy than any one else
to know Him?”
Chapter
XV.—
And Simon, being vexed at this, said:
“Blame your own teacher, who said, ‘I thank Thee, Lord of
heaven and earth, that what was concealed from the wise, Thou hast
revealed to suckling babes.’” The passage
does not occur in Isaiah, but in The
words in italics are omitted in the mss.; but
the context leaves no doubt that they were once in the text.
Chapter XVI.—These Things Hidden Justly from the Wise.
“And do not say He acted impiously towards
the wise in hiding these things from them. Far be such a
supposition from us. For He did not act impiously; but since they
hid the knowledge of the kingdom,
“But if one shall say nothing was concealed
from the sons of Israel, because it is written,
Chapter
XVIII.—
“From the circumstance that Isaiah said, in
the person of God,
Cotelerius’ms. inserts “the
Creator” (Demiurge).
Chapter XIX.—Misconception of God in the Old Testament.
“And some sinned thus, on account of
imagining that there would be no judgment We have adopted
the Latin translation here, as giving the meaning which was intended by
the writer: but the Greek will scarcely admit of such a
translation. Probably the text is corrupt, or something is
omitted. The literal translation is, “in consequence of the
unjudging supposition on account of the goodness.”
Chapter XX.—Some Parts of the Old Testament Written to Try Us.
“But one might with good reason maintain
that it was with reference to those who thought Him to be such that the
statement was made, ‘No one knoweth the Father but the Son, as no
one knoweth even the Son, but the Father.’ And
reasonably. For if they had known, they would not have sinned, by
trusting to the books written against God, really for the purpose of
trying. But somewhere also He says, wishing to exhibit the cause
of their error more distinctly to them, ‘On this account ye do
err, not knowing the true things of the Scriptures, on which account ye
are ignorant also of the power of God.’
Chapter XXI.—Simon’s Astonishment at Peter’s Treatment of the Scriptures.
When Peter said this, Simon pretended to be utterly astonished at what was said in regard to the Scriptures; and as if in great agitation, he said: “Far be it from me, and those who love me, to listen to your discourses. And, indeed, as long as I did not know that you held these opinions in regard to the Scriptures, I endured you, and discussed with you; but now I retire. Indeed, I ought at the first to have withdrawn, because I heard you say, ‘I, for my part, believe no one who says anything against Him who created the world, neither angels, nor prophets, nor Scriptures, nor priests, nor teachers, nor any one else, even though one should work signs and miracles, even though he should lighten brilliantly in the air, or should make a revelation through visions or through dreams.’ Who, then, can succeed in changing your mind, whether well or ill, so as that you should hold opinions different from what you have determined on, seeing that you abide so persistently and immoveably in your own decision?”
When Simon said this, and was going to depart,
Peter said: “Listen to this one other remark, and then go
where you like.” Whereupon Simon turned back and remained,
and Peter said: “I know how you were then astonished when
you heard me say, ‘Whosoever says anything whatever against God
who created the world, I do not believe him.’ But listen
now to something additional, and greater than this. If God who
created the world has in reality such a character as the Scriptures
assign Him, and if somehow or other He is incomparably wicked, more
wicked “Incomparably
wicked, more wicked than;” literally, “incomparably wicked
as.” The Greek has
ὁμοίως, “in like
manner.” We have translated ὅμως.
Chapter XXIII.—Simon Retires.
“But you will say, ‘He knows that there is no other above him, and on this account he cannot be abandoned.’ Thanks, then, to there being no other; but He knows that the state of your mind is one inclined to ingratitude. But if, knowing you to be ungrateful, He welcomes you, and knowing me to be grateful, He does not receive me, He is inconsiderate, according to your own assertion, and does not act reasonably. And thus, Simon, you are not aware that you are the servant of wickedness.” And Simon answered: “Whence, then, has evil arisen? tell us.” And Peter said: “Since to-day you were the first to go out, and you declared that you would not in future listen to me as being a blasphemer, come to-morrow, if indeed you wish to learn, and I shall explain the matter to you, and I will permit you to ask me any questions you like, without any dispute.” And Simon said: “I shall do as shall seem good to me.” And saying this, he went away. Now, none of those who entered along with him went out along with him; but, falling at Peter’s feet, they begged that they might be pardoned for having been carried away with Simon, and on repenting, to be welcomed. But Peter, admitting those persons who repented, and the rest of the multitudes, laid his hands upon them, praying, and healing those who were sick amongst them; and thus dismissing them, he urged them to return early about dawn. And saying this, and going in with his intimate friends, he made the usual preparations for immediate repose, for it was now evening.
Homily XIX.
Chapter I.—Simon Undertakes to Prove that the Creator of the World is Not Blameless.
The next day Peter came
forth earlier than usual; and seeing Simon with many others waiting for
him, he saluted the multitude, and began to discourse. But no
sooner did he begin than Simon interrupted him, and said:
“Pass by these long introductions of yours, and answer directly
the questions I put to you. Since I perceive that you This passage is
corrupt. Wieseler has proposed to amend it by bold transposition
of the clauses. We make one slight alteration in the text.
“Do you maintain that there is any prince of
evil or not? [Compare with
this discussion respecting the origin of the evil one,
Recognitions, ix. 55, 56; x. 3, etc. In
Recognitions, iii. 15–23, the existence of evil is
discussed.—R.] This passage is not
found in the New Testament. It resembles
Chapter III.—Peter Refuses to Discuss Certain Questions in Regard to the Devil.
And Simon said: “Since, then, you have
honestly confessed, on the testimony of the Scriptures, that the evil
one exists, state to us how he has come into existence, if indeed he
has come into existence, and by whom, and why.” [Comp. Homily XX. 8,
9.—R.] This passage is
probably corrupt. We have adopted the readings of
Cotelerius—ἤ, ἢ,
instead of εἰ and
μή. Lit.,
“unwritten.” The words γενητός
and ἀγένητος are
difficult to translate. The first means one who has somehow or
other come into being; the second, one who has never come into
being; but has always been. The mss.
confound γενητός with
γεννητός,
begotten, and ἀγένητος
with ἀγέννητος,
unbegotten.
Chapter IV.—Suppositions in Regard to the Devil’s Origin.
And Peter said: “It must be
so.” And Simon: “Therefore, if he is
originated, he has been made by that very God who made all things,
being either born as an animal, or sent forth substantially, and
resulting from an external mixture of elements. For
either We have changed
εἰ into ἢ. By
“Him” is understood God, though it may mean the devil.
And Peter said: “It is my opinion
that, even if it be evident that he was made by God, the Creator who
made him should not be blamed; for it might perchance be found that the
service he performs Lit., “his
usefulness was most necessary of all.” This sentence is
obscure in the original. We have, with Wieseler, read ἐπεί, omitting ἀρχῇ. Instead of supplying
μή, we have turned
συγγνῶναι
into the participle.
Chapter VI.—Peter Accuses Simon of Being Worse Than the Devil.
And Simon said: “When you have
discussed all the subjects which I have laid before you, I shall show
you the cause of evil. Then I shall also reply to what you have
now said, and prove that that God whom you affirm to be blameless is
blameable.” And Peter said: “Since I perceive
from what you say at the commencement that you are striving after
nothing else than to subject God, as being the author of evil, to
blame, I have resolved to go along with you all the ways you like, and
to prove that God is entirely free from blame.” And Simon
said: “You say this as loving God, whom you suppose you
know; but you are not right.” And Peter said:
“But you, as being wicked, and hating God whom you have not
known, utter blasphemous words.” And Simon said:
“Remember that you have likened me to the author of
evil.” And Peter said: “I confess it, I was
wrong in comparing you to the evil one; for I was compelled to do so,
because I have not found one who is your equal, or worse than
you. For this reason I likened you to the evil one; for you
happen to be much more wicked than the author of evil. For no one
can prove that the evil one spoke against God; but all of us who are
present see you speaking daringly against Him.” And Simon
said: “He who seeks the truth ought not to gratify any one
in any respect contrary to what is really true. For why does he
make the inquiry at all? Why, I ask? for I am not also able,
laying aside the accurate investigation of things, to spend all my time
in the praise of that God whom I do not know.” We have adopted the
pointing of Wieseler.
Chapter VII.—Peter Suspects Simon of Not Believing Even in a God.
And Peter said: “You are not so
blessed as to praise Him, nor indeed can you do such a good deed as
this; for then you would be full of Him. For thus said our
Teacher, who always spoke the truth: ‘Out of the abundance
of the heart the mouth speaketh.’ We have altered the
punctuation. Editors connect this clause with the previous
sentence, and change ἤ of the
ms. into εἰ.
Chapter VIII.—Peter Undertakes to Discuss the Devil’s Origin.
And Peter said: “Since you compel us, after
we have made accurate investigations into the contrivances of God, to
venture to state them, and that, too, to men who are not able to
comprehend thoroughly the contrivances of their fellow-men, for the
sake at least of those who are present, I, instead of remaining
silent—a course which would be most pious—shall discuss the
subjects of which you wish me to speak. I agree with you in
believing that there is a prince of evil, of whose origin the Scripture
has ventured to say nothing either true or false. But let us
follow out the inquiry in many ways, as to how he has come into
existence, if it is the fact that he has come into existence; and of
the This
sentence is regarded as corrupt by Wieseler. We have retained the
reading of the Paris ms., ὁ, and understand λαμβάνεται
after it. Δὲ
would naturally be inserted after ταύτῃ, but it is not
necessary. Καθαρθεισῶν
is translated in the Latin purgatis, which may mean the
same as in our translation if we take it in the sense of “washed
away;” but καθαιρεθεισῶν
would be a better reading. The translation of Cotelerius gives,
“Since this is reasonably assumed with firmness,—namely,
that it is right to give to God,” etc.
Chapter IX.—Theories in Regard to the Origin of the Devil.
“But, as you said, if the evil one is
created either he has been begotten as an animal, or he has been sent
forth substantially by Him, The text here is
evidently corrupt in many places. If the reading “by
him” is to be retained, we must suppose, with Wieseler, that
“by God” is omitted in the previous clause. Probably
it should be, “by himself.” “And
bad” is not in the mss., but is required
by the context.
Chapter X.—The Absolute God Entirely Incomprehensible by Man.
“For instance, then, what did you say in the
beginning? If the wicked one has been begotten of God, being of
the same substance as He, then God is wicked. But when I showed
you, from the example which you yourself adduced, that wicked beings
come from good, and good from wicked, you did not admit the argument,
for you said that the example was a human one. Wherefore I now do
not admit that the term ‘being begotten’ The text is corrupt
here. Literally it is, “I do not admit that God had been
begotten.”
Chapter XI.—The Application of the Attributes of Man to God.
And Simon, hearing this, said: “You will not
force me through shame to remain silent in regard to His substance, and
to inquire into His will alone. For it is possible both to think
and to speak of His substance. I mean from the good attributes
that belong to man. For instance, life and death are attributes
of man; but death is not an attribute of God, but life, and eternal
life. Furthermore, men may be both evil and good; but God can be
only incomparably good. And, not to prolong the subject too much,
the better attributes of man are eternal attributes of
God.” And Peter said: “Tell me, Simon, is it an
attribute of man to beget evil and good, and to do evil and
good?” And Simon said: “It is.” And
Peter said: “Since you made this assertion, we must assign
the better attributes of man to God; and so, while men beget evil and
good, God can beget good only; and while men do evil and good, God
rejoices only in doing good. Thus, with regard
Chapter XII.—God Produced the Wicked One, But Not Evil.
And Simon said: “If, then, God is the
cause only of what is good, what else can we think than that some other
principle begot the evil one;
“Evil” is not in the mss. It is inserted from the next
sentence.
“Every” is inserted by a conjecture of
Schwegler’s. Lit.,
“naturally had their desire towards neither.” The
mss. have “by law.” We have
changed νόμῳ into μόνον. The devil is
plainly meant by the “he.”
Chapter XIII.—God the Maker of the Devil.
And Peter said: “Now indeed our object
is to show how and by whom the evil one came into being, since he did
come into being; but we shall show if he came into being blamelessly,
when we have finished the subject now in hand. Then I shall show
how and on account of what he came into being, and I shall fully
convince you that his Creator is blameless. This passage is
evidently corrupt. But it is not easy to amend it.
Chapter XIV.—Is Matter Eternal?
And Simon said: “But what if matter,
being coeval with Him, and possessing equal power, produces as His foe
leaders who hinder His wishes?” And Peter said:
“If matter is eternal, then it is the foe of no one: for
that which exists for ever is impassible, and what is impassible is
blessed; but what is blessed cannot be receptive of hatred, since, on
account of its eternal creation, Probably
“eternity” should be read, instead of “eternal
creation.” At this word
thems. of Cotelerius breaks off; and we have
the rest only in the Ottobonian ms., first
edited by Dressel.
Chapter XV.—Sin the Cause of Evil.
And Simon said: “But what if, being
lifeless, it possesses a nature capable of producing what is evil and
what is good?” And Peter said: “According to
this statement, it is neither good nor evil, because it does not act by
free choice, being lifeless and insensible. Wherefore it is
possible to perceive distinctly in this matter, how, being lifeless, it
produces as if it were liv Possibly the
right reading is ἐμψύχους, “it
produces living beings.” Or, “on
whose account.” [Comp. xi.
8; Recognitions, iii. 21, 26, etc.—R.] The text is
corrupt.
Chapter XVI.—Why the Wicked One is Entrusted with Power.
And Simon said to this: “I have one
thing more to say in regard to the wicked one. Assuredly, since
God made him out of nothing, he is in this respect wicked, The
ms. reads: “In this respect he who
made him is wicked, who gave existence to what was
non-existent.” The Greek is either
ungrammatical or corrupt, but the sense is evident.
Chapter XVII.—The Devil Has Not Equal Power with God.
And Simon said: “If, then, he exists
for ever, is not the fact of the sole government of God thus
destroyed, since there is another power, namely, that concerned with
matter, which rules along with Him?” And Peter said:
“If they are different in their substances, they are different
also in their powers, and the superior rules the inferior. But if
they are of the same substance, then they are equal in power, and they
are in like manner good or bad. But it is plain that they are not
equal in power; for the Creator put matter into that shape of a world
into which He willed to put it. Is it then at all possible to
maintain that it always existed, being a substance; and is not matter,
as it were, the storehouse of God? For it is not possible to
maintain that there was a time This passage is
supposed by most to be defective, and various words have been suggested
to supply the lacuna. Or,
“monarch.” But only two letters of the word are in
the ms.; the rest is filled in by
conjecture. Supplied by
conjecture. Three words
are struck out of the text of the ms. by all
editors, as being a repetition.
Chapter XVIII.—Is the Devil a Relation?
And Peter said: “What you state is
impossible; for if he came into existence by degrees, The editors
punctuate differently, thus: “And knowing beforehand that
he was becoming not good, He would not have allowed him, unless He knew
that he would be useful to Himself.” We suppose the
reference in the text to be to Or,
“self-subsistence.” We have supposed a transposition
of the words in the text. The text is without doubt corrupt. We have adopted an
emendation of Lagarde’s.
Chapter XIX.—Some Actions Really Wicked.
And Peter said: “A man ought to punish
himself through self-restraint, Dressel
translates viriliter, “manfully.” This word is supplied
by conjecture. This passage is
hopelessly corrupt. We have changed δικαίως into
δικαιοῖς, the
verb, and τὸν
προδιωρισμένον
into τοῦ
προδιωρισμένου. We have adopted
Wieseler’s emendation of ἄδικον into ἀδικεῖν. This is a
conjectural filling up of a blank. This is partly
conjecture, to fill up a blank. The text is likely
corrupt. Uhlhorn changed
οὖν
ἑνός into οὐδενός. We
have changed καὶ
τρίτην into καὶ τότε
τήν. Various emendations have been
proposed.
Chapter XX.—Pain and Death the Result of Sin.
And Peter said: “We remember that our
Lord and Teacher, commanding us, said, ‘Keep the mysteries for me
and the sons of my house.’ Wherefore also He explained to
His disciples privately the mysteries of the kingdom of
heaven. We have adopted an
emendation of Wieseler’s. The words in italics
supplied by conjecture. The words in italics
supplied by conjecture. This last sentence
has two blanks, which are filled up by conjectures: and one
emendation has been adopted.
Chapter XXI.—The Uses of Lust, Anger, Grief.
And Simon said: [With chaps. 21,
22, compare Homily XX. 4.—R.] We have adopted an
emendation of Lagarde’s.
Chapter XXII.—Sins of Ignorance.
And Simon: “Why is it, then, that some
die prematurely, and periodical diseases arise; and that there are,
moreover, attacks of demons, and of madness, and all other kinds of
afflictions which can greatly punish?” And Peter
said: “Because men, following their own pleasure in all
things, cohabit without observing the proper times; and thus the
deposition of seed, taking place unseasonably, naturally produces a
multitude of evils. For they ought to reflect, that as a season
has been fixed suitable for planting and sowing, Lit., “new
moons that are according to the moon.” “At times
when” is supplied by conjecture. We have followed
an emendation of Wieseler’s. We have adopted an
obvious emendation of Wieseler’s.
Chapter XXIII.—The Inequalities of Lot in Human Life.
And Simon said: “Let me grant that
this is the case: does not the inequality of lot amongst men seem
to you most unjust? For one is in penury, another is rich; one is
sick, another is in good health: and there are innumerable
differences of a like character in human life.” [Comp.
Recognitions, iii. 40, 41.—R.] An amendation of
Wieseler’s.
Chapter XXIV.—Simon Rebuked by Faustus.
And Simon hearing this, said: “Do not
imagine that, when I, while questioning you, agreed with you in each
topic, I went to the next, as being fully assured of the truth of the
previous; but I appeared to yield to your ignorance, that you might go
on to the next topic, in order that, becoming acquainted with the whole
range of your ignorance, I might condemn you, not through mere
conjecture, but from full knowledge. The whole of this
sentence is corrupt. We have adopted the conjectures of Wieseler,
though they are not entirely satisfactory. Possibly something
is corrupt here. The words may be translated: “Is it
not plain that I know how to judge correctly?” The
ms. has, “do not cease.” We
have omitted μὴ,
and changed παύσῃ into παύσει. We
have inserted the μή
after ἤ, changed into
εἰ before αἰδεῖσθαι. We have adopted an
emendation of Wieseler’s.
Chapter XXV.—Simon Retires. Sophonias Asks Peter to State His Real Opinions in Regard to Evil.
And Simon hearing this, gnashed his teeth for
rage, and went away in silence. But Peter (for a considerable
portion of the day still remained) laid his hands on the large
multitude to heal them; and having dismissed them, went into the house
with his more intimate friends, and sat down. And one of his
attendants, of the name of Sophonias, said: “Blessed is
God, O Peter, who selected you and instructed An emendation of
Wieseler’s.
Homily XX.
Chapter I.—Peter is Willing to Gratify Sophonias.
In the night-time Peter
rose up and wakened us, and then sat down in his usual way, and
said: “Ask me questions about anything you
like.” [Chaps.
1–10 are also peculiar to the Homilies, though there are
incidental resemblances to passages in the Recognitions,
particularly in the presentation of free-will.—R.] “Not”
is supplied by conjecture.
Chapter II.—The Two Ages.
And Peter said: “Listen, therefore, to
the truth of the harmony in regard to the evil one. God appointed
two kingdoms, and established two ages, determining that the present
world should be given to the evil one, because it is small, and passes
quickly away; but He promised to preserve for the good one the age to
come, as it will be great and eternal. Man, therefore, He created
with free-will, and possessing the capability of inclining to whatever
actions he wishes. And his body consists of three parts, deriving
its origin from the female; for it has lust, anger, and grief, and what
is consequent on these. But the spirit not being
uniform, A doubtful
emendation of Wieseler’s for the senseless τριτογενές.
Possibly it may be for πρωτογενές,
original, and is underived. An obvious
correction of the ms. is adopted. We have changed
αὐτός
into ἀγαθός. [With
these views compare the doctrine of pairs, as repeatedly set forth;
Homily II. 33, 34; Recognitions, iii. 59, 60,
etc.—R.]
Chapter III.—The Work of the Good One and of the Evil One.
“But of these two, the one “One”
is supplied by Dressel’s conjecture. The words in
italics are supplied by Dressel’s conjecture. We have adopted
an obvious emendation of Wieseler’s. We have changed
οὔσης
into οὐ
τῆς. We have given a
meaning to μετασυγκριθείς
not found in dictionaries, but warranted by etymology, and demanded by
the sense.
Chapter IV.—Men Sin Through Ignorance.
When Peter said this, Micah, who was himself one
of his followers, asked: “What, then, is the reason why men
sin?” And Peter said: “It is because they are
ignorant that they will without doubt be punished for their evil deeds
when judgment takes place. Part of this is
supplied by Dressel’s conjecture. There is a lacuna,
which has been filled up in various ways. We have supposed
ἡμ to be for ἢ μ.,
possibly μητέρων
ἤ. Wieseler supposes “immature
boys.” Dressel translates,
“drawing judgment on himself.”
Chapter V.—Sophonias Maintains that God Cannot Produce What is Unlike Himself.
And Sophonias said again: “Your great
patience, my lord Peter, gives us boldness to ask you many questions
for the sake of accuracy. Wherefore we make our inquiries with
confidence in every direction. I remember, then, that Simon said
yesterday, in his discussion with you, that the evil one, if he was
born of God, possesses in consequence the same substance as He does who
sent him forth, and he ought to have been good, and not wicked.
But you answered that this was not always the case, since many wicked
sons are born of good parents, as from Adam two unlike An emendation of
Wieseler’s. An emendation of
Wieseler’s.
When Peter heard this, he thought for a little,
and said: “I do not think that any one can converse about
evil without doing the will of the evil one. Therefore knowing
this, I do not know what I shall do, whether I shall be silent or
speak. For if I be silent, I should incur the laughter of the
multitude, because, professing to proclaim the truth, I am ignorant of
the explanation of vice. But if I should state my opinion, I am
afraid lest it be not at all pleasing to God that we should seek after
evil, for only seeking after good is pleasing to Him. However, in
my reply to the statements of Sophonias, I shall make my ideas more
plain. I then agree with him in thinking that we ought not to
attribute to God all the qualities of men. For instance, men not
having bodies that are convertible are not converted; but they have a
nature that admits of alteration by the lapse of time through the
seasons of the year. But this is not the case with God; for
through His inborn ἐμφύτου. We have changed
τοιοῦτον into
τοιαύτην.
Chapter VII.—The Objection Answered, that One Cannot Change Himself.
“But perhaps some one of you thinks that one
may become something under the influence of one, and another under the
influence of another, but no one can change himself into whatever he
wishes, and that it is the characteristic of one who grows old, and who
must die according to his nature, One word of this is
supplied conjecturally by Dressel. Part of this is
conjectural. We have adopted
Wieseler’s emendation of μή into μέν. This passage is
corrupt. We have changed ὅτι
into ὅ, τι, and supplied τρέπει.
Chapter VIII.—The Origin of the Good One Different from that of the Evil One.
When Peter said this, Micah, Dressel remarks that
this cannot be the true reading. Some other name mentioned in
Hom. II. c. 1 must be substituted here or in c. 4. This passage is
corrupt. We have adopted Wieseler’s emendations for the
most part. We have read
τῆς with Wieseler
for τις. Wieseler translates
“accidentally.” We have changed
οὐχ ὡς
ἔχον into οὕτως
ἔχειν.
Chapter IX.—Why the Wicked One is Appointed Over the Wicked by the Righteous God.
When Peter said this, Lazarus, who also was one of
his followers, said: “Explain to us the harmony, how it can
be reasonable that the wicked one should be appointed by the righteous
God to be the punisher of the impious, and yet should himself
afterwards be sent into lower darkness along with his angels and with
sinners: for I remember that the Teacher Himself said
this.” We have adopted an
emendation of Wieseler’s. Wieseler’s
emendation. We have changed
ἀγαθός into ἀγαθοῖς. An emendation of
Weiseler’s.
Chapter X.—Why Some Believe, and Others Do Not.
And after Lazarus, Joseph, who also was one of his followers, said: “You have spoken all things rightly. Teach me also this, as I am eager to know it, why, when you give the same discourses to all, some believe and others disbelieve?” And Peter said: “It is because my discourses are not charms, so that every one that hears them must without hesitation believe them. The fact that some believe, and others do not, points out to the intelligent the freedom of the will.” And when he said this, we all blessed him.
Chapter XI.—Arrival of Appion and Annubion.
And as we were going to take our meals, [Chaps.
11–22 are almost identical with Recognitions, x.
52–64. But the conclusion of that narrative is fuller,
giving prominence to the re-united family; comp. also chap. 23
here.—R.]
Chapter XII.—Faustus Appears to His Friends with the Face of Simon.
Now all of us who were with Peter asked each other
questions the whole of the night, and continued awake, because of the
pleasure and joy we derived from what was said. But when at
length the dawn began to break, Peter, looking at me and my brothers,
said: “I am puzzled to think what your father has been
about.” And just as he was saying this, our father came in
and caught Peter talking to us of him; and seeing him displeased, he
accosted him, and rendered an apology for having slept outside.
But we were amazed when we looked at him: for we saw the form of
Simon, but heard the voice of our father Faustus. And when we
were fleeing from him, and abhorring him, our father was astonished at
receiving such harsh and hostile treatment from us. But Peter
alone saw his natural shape, and said to us: “Why do you in
horror turn away from your own father?” But we and our
mother said: “It is Simon that we see before us, with the
voice of our father.” And Peter said: “You
recognise only his voice, which is unaffected by magic; but as my eyes
also are unaffected by magic, I can see his form as it really is, that
he is not Simon, but your father Faustus.” Then, looking to
my father, he said: “It is not your own true form that is
seen by them, but that of Simon, our deadliest foe, and a most impious
man.” There are some
blanks here, supplied from the Epitome.
Chapter XIII.—The Flight of Simon.
While Peter was thus talking, there entered one of
those who had gone before to Antioch, and who, coming back from
Antioch, said to Peter: “I wish you to know, my lord, that
Simon, by doing many miracles publicly in Antioch, and calling you a
magician and a juggler and a murderer, Supplied from
Epitome. The passage in Epitome Second renders it
likely that the sentence ran: “But Simon, while doing many
miracles publicly in Antioch, did nothing else by his discourses than
excite hatred amongst them against you, and by calling you,”
etc. This passage
is amended principally according to Wieseler and the
Recognitions. An emendation of
Wieseler’s.
Chapter XIV.—The Change in the Form of Faustus Caused by Simon.
When the person who had gone before gave this
report, Peter looked to my father, and said: “You hear,
Faustus; the change in your form has been caused by Simon the magician,
as is now evident. For, thinking that a servant Inserted by
conjecture. Part of this
is supplied from the Recognitions. Inserted from
the Recognitions.
Chapter XV.—The Repentance of Faustus.
When my father said this, after no long time
Annubion came These words
are taken from the Recognitions.
Chapter XVI.—Why Simon Gave to Faustus His Own Shape.
And my father said: “I have sinned; I
confess it.” And Annubion said: “I also along
with him beg you to forgive the noble and good old man who has been
deceived: for the unfortunate man has been the sport of that
notorious fellow. But I shall tell you how it took
place. An emendation of
Dressel’s. Supplied by
Dressel from the Recognitions. An emendation of
Wieseler’s. ms. reads “empty.” Wieseler proposed
“new” or “assumed.”
Chapter XVII.—Annubion’s Services to Faustus.
“And while he stated this beforehand, I
said, ‘What, then, is the advantage you now expect to get from
such a contrivance?’ And Simon said, ‘First, those
who seek me, when they apprehend him, will give up the search after
me. But if he be executed by the hand of the emperor, very great
sorrow will fall upon his children, who left me, and fleeing to
Peter, now aid him in his work.’ And now, Peter, I
confess the truth to you: I was prevented by fear of Simon
from informing Faustus of this. But Simon did not give us
an opportunity for private conversation, lest some one of us
might reveal An emendation of
Wieseler’s. The parts in italics are supplied by
conjecture. We should
have expected “standing near” or something similar, as
Weiseler remarks; but the Latin of the Recognitions agrees with
the Greek in having the simple “standing.”
Chapter XVIII.—Peter Promises to Restore to Faustus His Own Shape.
Then Peter promised to us to restore the shape of our
father, and he said to him: “Faustus, you heard how matters
stand with us. When, therefore, the deceptive shape which invests
you has been useful to us, and you have assisted us in doing what I
shall tell you to do, then I shall restore to you your true form, when
Chapter XIX.—Peter’s Instructions to Faustus.
“When you are with these in Antioch,
while you look like Simon, proclaim publicly your repentance,
saying, ‘I Simon proclaim this to you: I confess Amended
according to Epitome. Partly filled
up from Epitome and Recognitions. ms. reads, “I preach.”
Chapter XX.—Faustus, His Wife, and Sons, Prepare to Go to Antioch.
When Peter suggested this, my father said:
“I know what you want; wherefore take no trouble. For
assuredly I shall take good care, when I reach that place, to make such
statements in regard to you as I ought to make.” And Peter
again suggested: “When, then, you perceive the city
changing from its hatred of me, and longing to see me, send information
to me of this, and I shall come to you immediately. And when I
arrive there, that same day I shall remove the strange shape which now
invests you, and I shall make your own unmistakeably visible to your
own people and to all others.” Saying this, he made his
sons, my brothers, and our mother Mattidia to go along with him; and he
also commanded some of his more intimate acquaintances to accompany
him. But my mother was We have changed
εἶδε into
εἶκε, and
added καὶ
εἶπε, according to the
Recognitions. One word,
τύχης,
is superfluous. Supplied from
the Recognitions.
Chapter XXI.—Appion and Athenodorus Return in Quest of Faustus.
But Peter said: “God arranges our
affairs in a most satisfactory manner; We read ἐπιτηδειότατα, in harmony with the Recognitions. Part in
italics supplied from Recognitions. The Greek is
probably corrupt here; but there can scarcely be a doubt about the
meaning.
Chapter XXII.—Appion and Athenodorus Return to Simon.
When Appion and those who were with him heard this, they
howled and lamented, saying: This is supplied
purely by conjecture.
Chapter XXIII.—Peter Goes to Antioch.
Now, when ten days had passed away, there came
one of our people Supplied from
the Recognitions. This part is
restored by means of the Recognitions. [The
narrative in the Recognitions (x. 65) is the same up to this
point. But, instead of this somewhat abrupt conclusion of this
chapter, we find there several chapters (from the close of chap. 65 to
the end, chap. 72), which round out the story: the confession of
the father in his metamorphosis, his restoration, the Apostle’s
entry into Antioch, his miracles there, with the happy re-union of the
entire family of Clement as believers. It should be added, as
indicating the close relation of the two narratives, that the closing
sentence of the Homilies is found, with slight variations, in
Recognitions, x. 18.—R.]
Translated by Alexander Walker, Esq., One of Her Majesty’s Inspectors of Schools for Scotland.
Introductory Notice
to
Apocrypha of the New Testament.
By Professor M. B. Riddle, D.D.
————————————
The translations which follow have been made from the critical edition of Tischendorf (see Bibliography at close of this volume). The text varies greatly from that of Fabricius. It was found impossible to introduce the various readings and to cite the manuscript evidence supporting them. Those who are interested in such study will have recourse to the volumes of Tischendorf.
The general character of the writings here grouped as “Apocrypha of the New Testament” will appear from even a cursory perusal of them. It did not require any great discernment to distinguish between these and the canonical books of the New Testament. The negative internal evidence thus furnished in support of the authority of the latter need not be emphasized. But attention may well be called to certain historical facts in regard to these apocryphal writings:—
1. No one of them ever obtained any general recognition among Christians; still less, a place in the Canon of the New Testament. A few so-called Gospels are referred to by early writers; some obtained local recognition; others, written for a purpose, were pressed into notice by the advocates of the tendency they were written to support: but, as a rule, the books were soon rejected, and never obtained extensive circulation.
2. Though a few of the Apocryphal Gospels are of comparatively early origin (see Translator’s Introduction), there is no evidence that any Gospels purporting to be what our four Gospels are, existed in the first century, or that any other than fragmentary literature of this character existed even in the second century. The Canon of the New Testament was not formed out of a mass of writings possessing some claim to recognition, though there is a popular impression to this effect.
3. Here the character of the writings comes
in as confirmatory evidence. Of the Apocryphal Gospels in
general, R. Hofmann Schaff-Herzog, i.
p. 105.
In most cases the
vocabulary of the books furnishes positive evidence of the late
origin. A great number of terms can be traced to a particular
period of ecclesiastical development, while the dogmatic tendencies
which point to a given (and comparatively late) period of controversy
are frequent and obvious.
4. But while the early Church exercised proper discernment, and the Canon of the New Testament was soon definitely recognised and universally accepted, the apocryphal writings were not without influence. The sacred legends, the ecclesiastical traditions, all too potent in their effect, are in many cases to be traced to these writings. Much that Rome inculcates is derived from these books, which the Western Church constantly rejected. It is, therefore, not strange that modern Protestant scholarship has been most active in the investigation of this literature. The study of these works furnishes not only a defense of the canonical books of the New Testament, but an effective weapon against that “tradition” which would overbear the authority of Holy Scripture. No attempt has been made to annotate the various works in illustration of the above positions, although the temptation to do so was very great. A few notes have been appended, but it was felt that in most cases the intelligent reader would not fail to draw the proper conclusions from the documents themselves. Those who desire to investigate further will find the best helps indicated either in the Introduction of the translator or in the Bibliography which closes this volume and series.
It will be noticed that no Apocryphal Epistles are
included in the literature which follows. Such forgeries were
less common, and the Apocryphal Acts furnished a more convenient
channel for heretical opinions and argument. Of the few in
existence, some appear, in connection with other works, in the Acts of
Thaddæus, in the Pseudo-Ignatian Epistles, in the Clementine
Homilies (Epistles of Peter to James), and in Eusebius. The
forged letters of Paul, to the Laodiceans and a third to the
Corinthians, deserve little attention, being made to supply the
supposed loss suggested by
————————————
Our aim in these translations has been to give a rendering of the original as literal as possible; and to this we have adhered even in cases—and they are not a few—in which the Latin or the Greek is not in strict accordance with grammatical rule. It was thought advisable in all cases to give the reader the means of forming an accurate estimate of the style as well as the substance of these curious documents.
Part I.—Apocryphal Gospels.
The portion of the volume, extending from page 361 to page 476, comprising the Apocryphal Gospels properly so called, consists of twenty-two separate documents, of which ten are written in Greek and twelve in Latin. These twenty-two may be classed under three heads: (a) those relating to the history of Joseph and of the Virgin Mary, previous to the birth of Christ; (b) those relating to the infancy of the Saviour; and (c) those relating to the history of Pilate. The origines of the traditions are the Protevangelium of James, the Gospel of Thomas, and the Acts of Pilate. All or most of the others can be referred to these three, as compilations, modifications, or amplifications.
There is abundant evidence of the existence of many of these traditions in the second century, though it cannot be made out that any of the books were then in existence in their present form. The greater number of the authorities on the subject, however, seem to agree in assigning to the first four centuries of the Christian era, the following five books: 1. The Protevangelium of James; 2. The Gospel of Pseudo-Matthew; 4. The History of Joseph the Carpenter; 5. The Gospel of Thomas; 9. The Gospel of Nicodemus.
We proceed to give a very brief notice of each of them.
I. The Protevangelium of
James.—The name of Protevangelium was first given to it by
Postel, whose Latin version was published in 1552. The James is
usually referred to St. James the Less, the Lord’s brother; but
the titles vary very much. [James the Lord’s
brother, in the earliest Christian literature, is not identified with
James the son of Alphæus, one of the twelve. On the titles,
see footnote on first page of text.—R.]
For his edition Tischendorf made use of seventeen mss., one of them belonging to the ninth century. The Greek is good of the kind, and free from errors and corruptions. There are translations of it into English by Jones (1722) and Cowper (1867).
II. The Gospel of
Pseudo-Matthew.—The majority of the mss. attribute this book to Matthew, though the titles vary
much. The letters prefixed, professing to be written to and by
St. Jerome, exist in several of the mss.; but
no one who is acquainted with the style of Jerome’s letters will
think this one authentic. There are, however, in his works many
allusions to some of the legends mentioned in this book. Chapter
i.–xxiv. were edited by Thilo, chapters xxv. to the end are
edited
III. Gospel of the Nativity of Mary.—This work, which is in substance the same as the earlier part of the preceding, yet differs from it in several important points, indicating a later date and a different author. It has acquired great celebrity from having been transferred almost entire to the Historia Lombardica or Legenda Aurea in the end of the thirteenth century. Mediæval poetry and sacred art have been very much indebted to its pages.
The original is in Latin, and is not a direct translation from the Greek. In many passages it follows very closely the Vulgate translation.
IV. The History of Joseph the Carpenter.—The original language of this history is Coptic. From the Coptic it was translated into Arabic. The Arabic was published by Wallin in 1722, with a Latin translation and copious notes. Wallin’s version has been republished by Fabricius, and later in a somewhat amended form by Thilo. This amended form of Wallin’s version is the text adopted by Tischendorf. Chapters xiv.–xxiii. have been published in the Sahidic text by Zoega in 1810 with a Latin translation, and more correctly by Dulaurier in 1835 with a French translation.
Tischendorf employs various arguments in support of his opinion that the work belongs to the fourth century. It is found, he says, in both dialects of the Coptic: the eschatology of it is not inconsistent with an early date: the feast of the thousand years of chapter xxvi. had become part of heretical opinion after the third century. The death of the Virgin Mary in chapter v. is consistent with the doctrine of the assumption, which began to prevail in the fifth century.
V., VI., VII. The Gospel of Thomas.—Like the Protevangelium of James, the Gospel of Thomas is of undoubted antiquity. It is mentioned by name by Origen, quoted by Irenæus and the author of the Philosophumena, who says that it was used by the Nachashenes, a Gnostic sect of the second century. Cyril of Jerusalem (d. 386) attributes the authorship not to the apostle, but to a Thomas who was one of the three disciples of Manes. This fact, of course, indicates that Cyril knew nothing of the antiquity of the book he was speaking of. This Manichæan origin has been adopted by many writers, of whom the best known are in recent times R. Simon and Mingarelli.
The text of the first Greek form is obtained from a Bologna ms. published by Mingarelli with a Latin translation in 1764, a Dresden ms. of the sixteenth century edited by Thilo, a Viennese fragment edited by Lambecius, and a Parisian fragment first brought to light by Coteler in his, edition of the Apostolical Constitutions, and translated into English by Jones.
The second Greek form is published for the first time by Tischendorf, who got the ms., which is on paper, of the fourteenth or fifteenth century, from one of the monasteries on Mount Sinai.
The Latin form is also published for the first time, from a Vatican ms. There is another Latin text existing in a palimpsest, which Tischendorf assigns to the fifth century, and asserts to be much nearer the ancient Greek copy than any of the other mss.
It seems pretty clear, from the contents of the book, that its author was a Gnostic, a Docetist, and a Marcosian; and it was held in estimation by the Nachashenes and the Manichæans. Its bearing upon Christian art, and to some extent Christian dogma, is well known.
The Greek of the original is by no means good, and the Latin translator has in many cases mistaken the meaning of common Greek words
VIII. Arabic Gospel of the
Saviour’s Infancy.—Chapters i.–ix. are founded on
the Gospels of Luke and Matthew, and on the Protevangelium of James;
chapters xxxvi. to the end are com
It is evident that the work is a compilation, and that the compiler was an Oriental. Various arguments are adduced to prove that the original language of it was Syriac.
It was first published, with a Latin translation and copious notes, by Professor Sike of Cambridge in 1697, afterwards by Fabricius, Jones, Schmid, and Thilo. Tischendorf’s text is Sike’s Latin version amended by Fleischer.
There are not sufficient data for fixing with any accuracy the time at which it was composed or compiled.
IX.–XIV. The Gospel of
Nicodemus. [The numbers
here correspond with those of Tischendorf in his
prolegomena. In his table of contents, however, he gives a
separate number to the letter of Pilate, which closes XIII. Hence
the enumeration differs from that point.—R.]
Justin Martyr mentions a book called the Acts of Pilate, and Eusebius informs us that the Emperor Maximim allowed or ordered a book, composed by the pagans under this title, to be published in a certain portion of the empire, and even to be taught in the schools; but neither of these could have been the work under consideration.
Tischendorf attributes it to the second century, which is probably too early, though without doubt the legend was formed by the end of the second century. Maury (Mém. de la Société des Antiq. de France, t. xx.) places it in the beginning of the fifth century, from 405 to 420; and Renan (Études d’Hist. Relig., p. 177) concurs in this opinion. An able writer in the Quarterly Review (vol. cxvi.) assigns it to 439; the author of the article Pilate, in Smith’s Bible Dictionary, gives the end of the third century as the probable date.
The author was probably a Hellenistic Jew converted to Christianity, or, as Tischendorf and Maury conclude, a Christian imbued with Judaic and Gnostic beliefs. The original language was most probably Greek, though, as in the case of Pseudo-Matthew, the History of Joseph the Carpenter, etc., the original language is, in many of the prefaces, stated to have been Hebrew. Some think that Latin was the original language, on the ground that Pilate would make his report to the Emperor in that, the official, language. The Latin text we have, however, is obviously a translation, made, moreover, by a man to whom Greek was not very familiar, as is obvious from several instances specified in our notes to the text.
The editio princeps of the Latin text is without place or date, and it has been re-edited by Jones, Birch, Fabricius, Thilo, and others. The Greek text of Part I., and of a portion of Part II., was first published by Birch, and afterwards in a much improved form, with the addition of copious notes and prolegomena, by Thilo. The latter part of his prolegomena contains a full account of the English, French, Italian, and German translations. For his edition Tischendorf consulted thirty-nine ancient documents, of which a full account is given in his Prolegomena, pp. lxxi.–lxxvi.
For an interesting account of these documents, see the introduction to Mr. B. H. Cowper’s translation of the Apocryphal Gospels, pp. lxxxv.–cii.
XV. The Letter of Pontius Pilate.—The text is formed from four authorities, none of them ancient. A translation of the Greek text of the same letter will be found at p. 480.
XVI., XVII. The Report of
Pilate.—The first of these documents was first published by
Fabricius with a Latin translation; the second by Birch, and then by
Thilo. Tischendorf has
XVIII. The Paradosis of Pilate.—It has been well remarked by the author of the article in the Quarterly Review above referred to, that the early Church looked on Pilate with no unfavourable eye; that he is favourably shown in the catacombs; that the early Fathers interpreted him as a figure of the early Church, and held him to be guiltless of Christ’s death; that the creeds do not condemn him, and the Coptic Church has even made him a saint. He remarks also that Dante finds punishments for Caiaphas and Annas, but not for Pilate.
The text was first edited by Birch, and afterwards by Thilo. Tischendorf makes use of five mss., of which the earliest belongs to the twelfth century.
XIX. The Death of Pilate.—This is published for the first time by Tischendorf from a Latin ms. of the fourteenth century. The language shows it to be of a late date. It appears almost entire in the Legenda Aurea.
XX. The Narrative of Joseph.—This history seems to have been popular in the middle ages, if we may judge from the number of the Greek mss. of it which remain.
It was first published by Birch, and after him by Thilo. For his edition Tischendorf made use of three mss., of which the oldest belongs to the twelfth century.
XXI. The Avenging of the Saviour.—This version of the Legend of Veronica is written in very barbarous Latin, probably of the seventh or eighth century. An Anglo-Saxon version, which Tischendorf concludes to be derived from the Latin, was edited and translated for the Cambridge Antiquarian Society, by C. W. Goodwin, in 1851. The Anglo-Saxon text is from a ms. in the Cambridge Library, one of a number presented to the Cathedral of Exeter by Bishop Leofric in the beginning of the eleventh century.
The reader will observe that there are in this
document two distinct legends, somewhat clumsily joined
together—that of Nathan’s embassy, and that of
Veronica. [For a full list of
fragments and titles of other Apocryphal Gospels, see Schaff-Herzog, i.
p. 106. Twenty-nine are given, but in some cases the same work
probably appears under two titles.—R.]
Part II.—The Apocryphal Acts of the Apostles.
This portion of the volume, extending from page 477 to page 564, presents us with documents written in a style considerably different from that of the Apocryphal Gospels properly so called. There we have without stint the signs that the Jews desired; here we begin to have some glimpses of the wisdom which the Greeks sought after, along with a considerable share of
Quidquid Græcia mendax
Audet in historia.
We have less of miracle, more of elaborate discourse. The Apocryphal Gospels were suited to the vilis plebecula, from which, as Jerome said, the Church originated; the Apocryphal Acts appeal more to the Academia.
We have in ancient literature, especially Greek literature, a long series of fabulous histories attached to the names of men who made themselves famous either in arts or arms. This taste for the marvellous became general after the expedition of Alexander; and from that time down we have numerous examples of it in the lives of Alexander, of Pythagoras, of Apollonius of Tyana, of Homer, of Virgil, and others without number; and we all know how much fabulous matter is apt to gather round the names of popular heroes even in modern times.
These stories came at length to form a sort of
apostolic cycle, of which the documents following are portions.
They exist also in a Latin form in the ten books of the Acts of the
Apostles, compiled probably in the sixth century, and falsely
attributed to Abdias, the first bishop of Babylon, by whom it was, of
course, written in Hebrew. [That is, this is
the tradition. Of such Hebrew original there is no
trace.—R.]
We shall now give a brief account of each of the thirteen documents which make up this part of the volume.
I. The Acts of Peter and Paul.—This book was first published in a complete form by Thilo in 1837 and 1838. A portion of it had already been translated into Latin by the famous Greek scholar Constantine Lascaris in 1490, and had been made use of in the celebrated controversy as to the situation of the island Melita, upon which St. Paul was shipwrecked. For his edition Tischendorf collated six mss., the oldest of the end of the ninth century.
Some portions at least of the book are of an early date. The Domine quo vadis story, p. 485, is referred to by Origen, and others after him. A book called the Acts of Peter is condemned in the decree of Pope Gelasius.
II. Acts of Paul and Thecla.—This book is of undoubted antiquity. There seems reason to accept the account of it given by Tertullian, that it was written by an Asiatic presbyter in glorification of St. Paul (who, however, unquestionably occupies only a secondary place in it), and in support of the heretical opinion that women may teach and baptize. It is expressly mentioned and quoted by a long line of Latin and Greek Fathers. The quotations are inserted in Tischendorf’s Prolegomena, p. xxiv.
The text was first edited in 1698 by Grabe from a Bodleian ms., republished by Jones in 1726. A blank in the Bodleian ms. was supplied in 1715 by Thomas Hearne from another Oxford ms. Tischendorf’s text is from a recension of three Paris mss., each of the eleventh century.
III. Acts of Barnabas.—This book has more an air of truth about it than any of the others. There is not much extravagance in the details, and the geography is correct, showing that the writer knew Cyprus well. It seems to have been written at all events before 478, in which year the body of Barnabas is said to have been found in Cyprus.
Papebroche first edited the book in the Acta Sanctorum in 1698, with a Latin translation. The Vatican ms. which he used was an imperfect one. Tischendorf’s text is from a Parisian ms. of the end of the ninth century.
IV. Acts of Philip.—A book under this name was condemned in the decree of Pope Gelasius; and that the traditions about Philip were well known from an early date, is evident from the abundant references to them in ancient documents. The writings of the Hagiographers also, both Greek and Latin, contain epitomes of Philip’s life.
The Greek text, now first published, is a recension of two mss.,—a Parisian one of the eleventh century, and a Venetian one. The latter is noticeable, from being superscribed From the Fifteenth Act to the end, leaving us to infer that we have only a portion of the book.
V. Acts of Philip in Hellas.—This also is published for the first time by Tischendorf. It is obviously a later document than the preceding, though composed in the same style. It is from a Parisian ms. of the eleventh century.
The probability is that the book was written by Leucius, following earlier traditions, and that it was afterwards revised and fitted for general reading by an orthodox hand.
Though some of the traditions mentioned in the book are referred to by authors of the beginning of the fifth century, there does not seem to be any undoubted quotation of it before the eighth and the tenth centuries. Some portions of Pseudo-Abdias, however, are almost in the words of our Greek Acts.
The text is edited chiefly from two mss.,—the one of the eleventh, the other of the fourteenth century.
The Greek of the original is good of the kind, and exhibits considerable rhetorical skill.
VII. Acts of Andrew and Matthias.—Thilo assigns the authorship of these Acts also to Leucius, and the use of them to the Gnostics, Manichæans, and other heretics. Pseudo-Abdias seems to have derived his account of Andrew and Matthias from the same source. Epiphanius the monk, who wrote in the tenth century, gives extracts from the history. There is, besides, an old English—commonly called Anglo-Saxon—poem, Andrew and Helene, published by Jacob Grimm in 1840, the argument of which in great part coincides with that of the Acts of Andrew and Matthias.
There is considerable doubt as to whether it is Matthias or Matthew that is spoken of. Pseudo-Abdias, followed by all the Latin writers on the subject, calls him Matthew. The Greek texts hesitate between the two. Tischendorf edits Matthias, on the authority of his oldest ms. There is also some discrepancy as to the name of the town. Some mss. say Sinope, others Myrmene or Myrna: they generally, however, coincide in calling it a town of Æthiopia.
Thilo, and Tischendorf after him, made use chiefly of three mss., only one of which, of the fifteenth century, contains the whole book. The oldest is an uncial ms. of about the eighth century.
The Acts of Peter and Andrew, from the Bodleian ms., are inserted as an appendix to the Acts of Andrew and Matthias.
VIII. Acts of Matthew.—This book is edited by Tischendorf for the first time. It is a much later production than the last, written in bad Greek, and in a style rendered very cumbrous by the use of participial phrases.
On the authority of the oldest ms., Matthew, not Matthias, is the name here. It is probably owing to this confusion between the names, that there is much uncertainty in the traditions regarding St. Matthew.
Tischendorf gives, in his Prolegomena, a long extract from Nicephorus, which shows that he was acquainted with this book, or something very like it.
The text is edited from two mss.,—a Parisian of the eleventh century, and a Viennese of a later date.
The Greek text was first edited, with copious notes and prolegomena, by Thilo in 1823. The text from which the present translation is made is a recension of five mss., the oldest of the tenth century.
X. Consummation of Thomas.—This is properly a portion of the preceding book. Pseudo-Abdias follows it very closely, but the Greek of some chapters of his translation or compilation has not yet been discovered.
The text, edited by Tischendorf for the first time, is from a ms. of the eleventh century.
XI. Martyrdom of Bartholomew.—This Greek text, now for the first time edited by Tischendorf, is very similar to the account of Bartholomew in Pseudo-Abdias. The editor is inclined to believe, not that the Greek text is a translation of Abdias, which it probably is, but that both it and Abdias are derived from the same source. Tischendorf seems inclined to lay some weight upon the mention made by Abdias of a certain Crato, said to be a disciple of the Apostles Simon and Judas, having written a voluminous history of the apostles, which was translated into Latin by Julius Africanus. The whole story, however, is absurd. It is very improbable that Julius Africanus knew any Latin; it is possible, however, that he may have compiled some stories of the apostles, that these may have been translated into Latin, and that Pseudo-Crato and Pseudo-Abdias may have derived some of their materials from this source.
The Greek text is edited from a Venetian ms. of the thirteenth century.
XII. Acts of Thaddæus.—This document, of which our text is the editio princeps, is of some consequence, as giving in another form the famous letters of Christ to Abgarus. Eusebius (H. E., i. 13) says that he found in the archives of Edessa the letters written by their own hands, and that he translated them from the Syriac. The story of the portrait was a later invention. It is found in Pseudo-Abdias (x. 1), and with great detail in Nicephorus (H. E., ii. 7). There is considerable variety in the texts of the letters. They were probably written in Syriac in the third century by some native of Edessa, who wished to add to the importance of his city and the antiquity of his church. See the whole subject discussed in Dr. Cureton’s Ancient Syriac Documents relative to the earliest establishment of Christianity in Edessa.
The Greek text, which is probably of the sixth or seventh century, seems, from allusions to the synagogue, the hours of prayer, the Sabbath-day, etc., to have been written by a Jew. It is edited from a Paris ms. of the eleventh century, and a Vienna one of a later date.
XIII. Acts of John.—A book under this title is mentioned by Eusebius, Epiphanius, Photius, among Greek writers; Augustine, Philastrius, Innocent I., and Turribius among Latin writers. The two last named and Photius ascribe the authorship to Leucius, discipulus diaboli, who got the credit of all these heretical brochures. It is not named in the decree of Gelasius.
Augustine (Tractat. 124 in Johannem) relates at length the story of John going down alive into his grave, and of the fact of his being alive being shown by his breath stirring about the dust on the tomb. This story, which has some resemblance to the Teutonic legend of Barbarossa, is repeated by Photius.
The text is edited from a Paris ms. of the eleventh century, and a Vienna one, to which no date is assigned.
It is doubtful whether the narrative part of the Acts of John be by the same hand as the discourses.
Part III.—Apocryphal Apocalypses.
This portion of the volume, extending from page 565 to page 598, consists of seven documents, four of which are called Apocalypses by their authors. Of these, the Greek text of the first three is edited for the first time; the fourth, the Apocalypse of John, has appeared before. The fifth, The Falling Asleep of Mary, appears for the first time in its Greek form, and in the first Latin recension of it.
The mss. of these documents are characterized by extreme variety of readings; and in some of them, especially the earlier portion of the Apocalypse of Esdras, the text is in a very corrupt state.
I. The Apocalypse of Moses.—This document belongs to the Apocrypha of the Old Testament rather than that of the New. We have been unable to find in it any reference to any Christian writing. In its form, too, it appears to be a portion of some larger work. Parts of it at least are of an ancient date, as it is very likely from this source that the writer of the Gospel of Nicodemus took the celebrated legend of the Tree of Life and the Oil of Mercy. An account of this legend will be found in Cowper’s Apocryphal Gospels, xcix.–cii.; in Maury, Croyances et Légendes de l’Antiquité, p. 294; in Renan’s commentary to the Syriac text of the Penitence of Adam, edited and translated by Renan in the Journal Asiatique for 1853. There appeared a poetical rendering of the legend in Blackwood’s Magazine ten or twelve years ago.
Tischendorf’s text is made from four mss.: A, a Venice ms. of the thirteenth century; B and C, Vienna mss. of the thirteenth and twelfth centuries respectively; and D, a Milan ms. of about the eleventh century.
II. The Apocalypse of Esdras.—This book is a weak imitation of the apocryphal fourth book of Esdras. Thilo, in his prolegomena to the Acts of Thomas, p. lxxxii., mentions it, and doubts whether it be the fourth book of Esdras or not. Portions of it were published by Dr. Hase of the Paris Library, and it was then seen that it was a different production. The ms. is of about the fifteenth century, and in the earlier portions very difficult to read.
III. The Apocalypse of Paul.—There are two apocryphal books bearing the name of Paul mentioned by ancient writers: The Ascension of Paul, adopted by the Cainites and the Gnostics; and the Apocalypse of Paul, spoken of by Augustine and Sozomen. There seems to be no doubt that the present text, discovered by Tischendorf in 1843, and published by him in 1866, is the book mentioned by Augustine and Sozomen. It is referred to by numerous authorities, one of whom, however, ascribes it to the heretic Paul of Samosata, the founder of the sect of the Paulicians.
There appear to be versions of it in Coptic, Syriac, and Arabic. One of the Syriac versions, from an Urumiyeh ms., was translated into English by an American missionary in 1864. This translation, or the greater portion of it, is printed by Tischendorf along with his edition of the text.
IV. The Apocalypse of John.—In the scholia to the Grammar of Dionysius the Thracian, ascribed to the ninth century, immediately after the ascription of the Apocalypse of Paul to Paul of Samosata, there occurs the following statement: ‘And there is another called the Apocalypse of John the Theologian. We do not speak of that in the island of Patmos, God forbid, for it is most true; but of a supposititious and spurious one.’ This is the oldest reference to this Apocalypse. Asseman says he found the book in Arabic in three mss.
The document was first edited by Birch in 1804, from a Vatican ms., collated with a Vienna ms. For his edition Tischendorf collated other five mss., two of Paris, three of Vienna, of from the fourteenth to the sixteenth century.
Of other Apocalypses, Tischendorf in his Prolegomena gives an abstract of the Apocalypse of Peter, the Apocalypse of Bartholomew, the Apocalypse of Mary, and the Apocalypse of Daniel. The Apocalypse of Peter professes to be written by Clement. There is an Arabic ms. of it in the Bodleian Library. It is called the Perfect Book, or the Book of Perfection, and consists of eighty-nine chapters, comprising a history of the world as revealed to Peter, from the foundation of the world to the appearing of Antichrist.
The Apocalypse of Bartholomew, from a ms. in the Paris Library, was edited and translated by Dulaurier in 1835. The translation appears in Tischendorf’s Prolegomena.
The Apocalypse of Mary, containing her descent to the lower world, appears in several Greek mss. It is of a late date, the work of some monk of the middle ages.
The Apocalypse of Daniel, otherwise called the Revelation of the Prophet Daniel about the consummation of the world, is also of a late date. About the half of the Greek text is given in the Prolegomena. We have not thought it necessary to translate it.
V., VI., VII. The Assumption of Mary.—It is somewhat strange that the Greek text of this book, which has been translated into several languages both of the East and the West, is edited by Tischendorf for the first time. He assigns it to a date not later than the fourth century. A book under this title is condemned in the decree of Gelasius. The author of the Second Latin Form (see p. 595, note), writing under the name of Melito, ascribes the authorship of a treatise on the same subject to Leucius. This, however, cannot be the book so ascribed to Leucius, as Pseudo-Melito affirms that his book, which is in substance the same as the Greek text, was written to condemn Leucius’ heresies.
There are translations or recensions of our text in Syriac, Sahidic, and Arabic. The Syriac was edited and translated by Wright in 1865, in his Contributions to the Apocryphal Literature of the New Testament. Another recension of it was published in the Journal of Sacred Literature for January and April, 1864. An Arabic version of it, resembling more the Syriac than the Greek or Latin, was edited and translated by Enger in 1854. The Sahidic recension, published and translated by Zoega and Dulaurier, is considerably different from our present texts. The numerous Latin recensions also differ considerably from each other, as will be seen from a comparison of the First Latin Form with the Second. They are all, however, from the same source, and that probably the Greek text which we have translated. The Greek texts, again, exhibit considerable variations, especially in the latter portions.
In the end of the seventh century, John Archbishop of Thessalonica wrote a discourse on the falling asleep of Mary, mainly derived from the book of Pseudo-John; and in some mss. this treatise of John of Thessalonica is ascribed to John the Apostle. Epiphanius, however, makes distinctive mention of both treatises.
The First Latin Form is edited from three Italian mss., the oldest of the thirteenth century.
The Second Latin Form, which has been previously published elsewhere, is from a Venetian ms. of the fourteenth century.
We have now concluded our notices, compiled chiefly from Tischendorf’s Prolegomena, of the Apocryphal Literature of the New Testament.
While these documents are of considerable interest and value, as giving evidence of a widespread feeling in early times of the importance of the events which form the basis of our belief, and as affording us curious glimpses of the state of the Christian conscience, and of modes of Christian thought, in the first centuries of our era, the predominant impression which they leave on our minds is a profound sense of the immeasurable superiority, the unapproachable simplicity and majesty, of the Canonical Writings.
St. Andrews, 26th March, 1870.
————————————
The Birth of Mary the Holy Mother of
God, and Very Glorious Mother of Jesus Christ. [This title is
taken by Tischendorf from a manuscript of the eleventh century
(Paris). At least seventeen other forms exist. The book is
variously named by ancient writers. In the decree of Gelasius
(a.d. 495) he condemns it as Evangelium
nomine Jacobi minoris apocryphum. The text of Tischendorf, here translated,
is somewhat less diffuse than that of Fabricius, and is based on
manuscript evidence. The variations are verbal and formal rather
than material.—R.]
1. In the records of
the twelve tribes of Israel was Joachim, a man rich exceedingly; and he
brought his offerings double, The readings vary,
and the sense is doubtful. Thilo thinks that the sense is:
What I offer over and above what the law requires is for the benefit of
the whole people; but the offering I make for my own forgiveness
(according to the law’s requirements) shall be to the Lord, that
He may be rendered merciful to me. The Church of Rome
appoints March 20 as the Feast of St. Joachim. His liberality is
commemorated in prayers, and the lessons to be read are Another reading
is: In his last days. Another reading
is: Into the hill-country. Moses:
2. And his wife Anna The 26th day of July
is the Feast of St. Anna in the Church of Rome. Other forms of the
name are Juth, Juthin. Some
mss. have: For I am thy maid-servant, and
thou hast a regal appearance.
Severalmss. insert: Thou hast not
listened to my voice; for. Comp.
3. And gazing towards the heaven, she saw a
sparrow’s nest in the laurel, Many of
themss. here add: Alas! to what have I
been likened? I am not like the waves of the sea, because even
the waves of the sea, in calm and storm, and the fishes in them, bless
Thee, O Lord.
4. And, behold, an angel of the Lord stood
by, saying: Anna, Anna, the Lord hath heard thy prayer, and thou
shalt conceive, and shall bring forth; and thy seed shall be spoken of
in all the world. And Anna said: As the Lord my God liveth,
if I beget either male or female, I will bring it as a gift to the Lord
my God; and it shall minister to Him in holy things all the days of its
life. One of
themss.: With his shepherds, and sheep,
and goats, and oxen.
5. And on the following day he brought his
offerings, saying in himself: If the Lord God has been rendered
gracious to me, the plate Various readings
are: Sixth, seventh, eighth. One of the MSS
inserts: On the eighth day.
6. And the child grew strong day by day; and
when she was six One of
themss. has nine. This is the
reading of most mss.; but it is difficult to
see any sense in it. One ms. reads:
They attended on her. Fabricius proposed: They bathed
her. Two of
themss. add: And they gave her the name
of Mary, because her name shall not fade forever. This derivation
of the name—from the root mar, fade—is one of a
dozen or so.
7. And her months were added to the
child. And the child was two years old, and Joachim said:
Let us take her up to the temple of the Lord, that we may pay the vow
that we have vowed, lest perchance the Lord send to us, This is
taken to mean: Send someone to us to warn us that we have been
too long in paying our vow. One ms.
reads, lest the Lord depart from us; another, lest the Lord move away
from us.
8. And her parents went down marvelling, and
praising the Lord God, because the child had not turned back. And
Mary was in the temple of the Lord as if she were a dove that dwelt
there, and she received food from the hand of an angel. And when
she was twelve Or,
fourteen. Postel’s Latin version has ten.
9. And Joseph, throwing away his axe, went
out to meet them; and when they had assembled, they went away to the
high priest, taking with them their rods. And he, taking the rods
of all of them, entered into the temple, and prayed; and having ended
his prayer, he took the rods and came out, and gave them to them:
but there was no sign in them, and Joseph took his rod last; and,
behold, a dove came out of the rod, and flew upon Joseph’s
head. And the priest said to Joseph, Thou hast been chosen by lot
to take into thy keeping the virgin of the Lord. But Joseph
refused, saying: I have children, and I am an old man, and she is
a young girl. I am afraid lest I become a laughing-stock to the
sons of Israel. And the priest said to Joseph: Fear the
Lord thy God, and remember what the Lord did to Dathan, and Abiram, and
Korah;
10. And there was a council of the priests,
saying: Let us make a veil for the temple of the Lord. And
the priest said: Call to me the undefiled virgins of the family
of David. And the officers went away, and sought, and found seven
virgins. And the priest remembered the child Mary, that she was
of the family of David, and undefiled before God. And the
officers went away and brought her. And they brought them into
the temple of the Lord. And the priest said: Choose for me
by lot who shall spin the gold, and the white, Lit.,
undefiled. It is difficult to say what colour is meant, or if it
is a colour at all. The word is once used to mean the sea, but
with no reference to colour. It is also the name of a stone of a
greenish hue. Lit.,
hyacinth.
11. And she took the pitcher, and went out
to fill it with water. And, behold, a voice saying: Hail,
thou who hast received grace; the Lord is with thee; blessed art thou
among women!
12. And she made the purple and the scarlet, and
took them to the priest. And the priest blessed her, and
said: Mary, the Lord God hath Other readings
are: the wool—what she had in her hand. Six
mss. have sixteen; one, fourteen;
two, fifteen; and one, seventeen.
13. And she was in her sixth month; and,
behold, Joseph came back from his building, and, entering into his
house, he discovered that she was big with child. And he
smote The Latin
translation has hung down. Two
mss.: her. Another reading
is: As Adam was in Paradise, and in the hour of the singing of
praise (doxology) to God was with the angels, the serpent, etc.
14. And Joseph was greatly afraid, and
retired from her, and considered what he should do in regard to
her. Lit.,
angelic; one ms. has holy; the
Latin translation, following a slightly different reading, that it
would not be fair to her.
15. And Annas the scribe came to him, and
said: Why hast thou not appeared in our assembly? And
Joseph said to him: Because I was weary from my journey, and
rested the first day. And he turned, and saw that Mary was with
child. And he ran away to the priest, Three
mss. have high priest.
16. And the priest said: Give up the
virgin whom thou didst receive out of the temple of the Lord. And
Joseph burst into tears. And the priest said: I will give
you to drink of the water of the ordeal of the Lord,
17. And there was an order from the Emperor
Augustus, that all in Bethlehem of Judæa should be
enrolled. Or: On this day
of the Lord I will do, etc. Another reading
is: And his son Samuel led it, and James and Simon followed.
18. And he found a cave
Bethlehem…used to be overshadowed by a grove of Thammuz,
i.e., Adonis; and in the cave where Christ formerly wailed as an
infant, they used to mourn for the beloved of Venus (Jerome to
Paulinus). In his letter to Sabinianus the cave is repeatedly
mentioned: “That cave in which the Son of God was
born;” “that venerable cave,” etc., “within the
door of what was once the Lord’s manger, now the
altar.” “Then you run to the place of the
shepherds.” There appears also to have been above the altar
the figure of an angel, or angels. See also Justin,
Tryph., 78.
And I Joseph was walking, and was not walking; and I looked up into the sky, and saw the sky astonished; and I looked up to the pole of the heavens, and saw it standing, and the birds of the air keeping still. And I looked down upon the earth, and saw a trough lying, and work-people reclining: and their hands were in the trough. And those that were eating did not eat, and those that were rising did not carry it up, and those that were conveying anything to their mouths did not convey it; but the faces of all were looking upwards. And I saw the sheep walking, and the sheep stood still; and the shepherd raised his hand to strike them, and his hand remained up. And I looked upon the current of the river, and I saw the mouths of the kids resting on the water and not drinking, and all things in a moment were driven from their course.
19. And I saw a woman coming down from the hill-country, and she said to me: O man, whither art thou going? And I said: I am seeking an Hebrew midwife. And she answered and said unto me: Art thou of Israel? And I said to her: Yes. And she said: And who is it that is bringing forth in the cave? And I said: A woman betrothed to me. And she said to me: Is she not thy wife? And I said to her: It is Mary that was reared in the temple of the Lord, and I obtained her by lot as my wife. And yet she is not my wife, but has conceived of the Holy Spirit.
And the widwife said to him: Is this true? And Joseph said to her: Come and see. And the midwife went away with him. And they stood in the place of the cave, and behold a luminous cloud overshadowed the cave. And the midwife said: My soul has been magnified this day, because mine eyes have seen strange things—because salvation has been brought forth to Israel. And immediately the cloud disappeared out of the cave, and a great light shone in the cave, so that the eyes could not bear it. And in a little that light gradually decreased, until the infant appeared, and went and took the breast from His mother Mary. And the midwife cried out, and said: This is a great day to me, because I have seen this strange sight. And the midwife went forth out of the cave, and Salome met her. And she said to her: Salome, Salome, I have a strange sight to relate to thee: a virgin has brought forth—a thing which her nature admits not of. Then said Salome: As the Lord my God liveth, unless I thrust in my finger, and search the parts, I will not believe that a virgin has brought forth.
20. And the midwife went in, and said to
Mary: Show thyself; for no small controversy has arisen about
thee. And Salome put in her finger, and cried out, and
said: Woe is me for mine iniquity and mine unbelief, because I
have tempted the living God; and, behold, my hand is dropping off as if
burned with fire. And she bent her knees before the Lord,
saying: O God of my fathers, remember that I am the seed of
Abraham, and Isaac, and Jacob; do not make a show of me to the sons of
Israel, but restore me to the poor; for Thou knowest, O Lord, that in
Thy name I have performed my services, and that I have received my
reward at Thy
21. And, behold, Joseph was ready to go into
Judæa. And there was a great commotion in Bethlehem of
Judæa, for Magi came, saying: Where is he that is born king
of the Jews? for we have seen his star in the east, and have come to
worship him. And when Herod heard, he was much disturbed, and
sent officers to the Magi. And he sent for the priests, and
examined them, saying: How is it written about the Christ? where
is He to be born? And they said: In Bethlehem of
Judæa, for so it is written. Two
mss. here add: And thou Bethlehem, etc.,
from
22. And when Herod knew that he had been
mocked by the Magi, in a rage he sent murderers, saying to them:
Slay the children Four
mss. have all the male children, as
in
23. And Herod searched for John, and sent
officers to Zacharias, saying: Where hast thou hid thy son?
And he, answering, said to them: I am the servant of God in holy
things, and I sit constantly in the temple of the Lord: I do not
know where my son is. And the officers went away, and reported
all these things to Herod. And Herod was enraged, and said:
His son is destined to be king over Israel. And he sent to him
again, saying: Tell the truth; where is thy son? for thou knowest
that thy life is in my hand. And Zacharias said: I am
God’s martyr, if thou sheddest my blood; for the Lord will
receive my spirit, because thou sheddest innocent blood at the
vestibule of the temple of the Lord. And Zacharias was murdered
about daybreak. And the sons of Israel did not know that he had
been murdered. Another reading
is: And Herod, enraged at this, ordered him to be slain in the
midst of the altar before the dawn, that the slaying of him might not
be prevented by the people. [This incident was probably suggested
by the reference to “Zacharias the son of Barachias” in
24. But at the hour of the salutation the
priests went away, and Zacharias did not come forth to meet them with a
blessing, according to his custom. Lit., the blessing
of Zacharias did not come forth, etc. Or, with
prayer. Another reading
is: And was rent from the top, etc.
And I James that wrote this history in Jerusalem, a
commotion having arisen when Herod died, withdrew myself to the
wilderness until the commotion in Jerusalem ceased, glorifying
[Assuming that
this is among the most ancient of the Apocryphal Gospels, it is
noteworthy that the writer abstains from elaborating his statements on
points fully narrated in the Canonical Gospels. The
supplementary character of the earliest of these writings is
obvious. But what a contrast between the impressive silence of
the New Testament narratives, and the garrulity, not to say indelicacy,
of these detailed descriptions of the Nativity!—R.] The
mss. vary much in the doxology.
————————————
Here beginneth the book of the Birth of the Blessed Mary and the Infancy of the Saviour. Written in Hebrew by the Blessed Evangelist Matthew, and translated into Latin by the Blessed Presbyter Jerome.
To their well-beloved brother Jerome the Presbyter, Bishops Cromatius and Heliodorus in the Lord, greeting.
The birth of the Virgin Mary, and the nativity and
infancy of our Lord Jesus Christ, we find in apocryphal books.
But considering that in them many things contrary to our faith are
written, we have believed that they ought all to be rejected, lest
perchance we should transfer the joy of Christ to Antichrist. [This introduction
is, of itself, an evidence of late origin.—R.] Lit., to Latin
ears.
Reply to Their Letter by Jerome.
To my lords the holy and most blessed Bishops Cromatius and Heliodorus, Jerome, a humble servant of Christ, in the Lord greeting.
He who digs in ground where he knows that there is
gold, Lit., conscious of
gold.
There is extant another letter to the same bishops, attributed to Jerome:—
You ask me to let you know what I think of a book held
by some to be about the nativity of St. Mary. And so I wish you
to know that there is much in it that is false. For one Seleucus,
who wrote the Sufferings of the Apostles, composed this book.
But, just as he wrote what was true about their powers, and the
miracles they worked, but said a great deal that was false about their
doctrine; so here too he has invented many untruths out of his own
head. I shall take care to render it word for word, exactly as it
is in the
Chapter 1. Two of
themss. have this prologue: I James, the
son of Joseph, living in the fear of God, have written all that with my
own eyes I saw coming to pass in the time of the nativity of the holy
virgin Mary, or of the Lord the Saviour: giving thanks to God,
who has given me wisdom in the accounts of His Advent, showing His
abounding grace to the twelve tribes of Israel.
In those days there was a man in Jerusalem,
Joachim by name, of the tribe of Judah. He was the shepherd of
his own sheep, fearing the Lord in integrity and singleness of
heart. He had no other care than that of his herds, from the
produce of which he supplied with food all that feared God, offering
double gifts in the fear of God to all who laboured in doctrine, and
who ministered unto Him. Therefore his lambs, and his sheep, and
his wool, and all things whatsoever he possessed, he used to divide
into three portions: one he gave to the orphans, the widows, the
strangers, and the poor; the second to those that worshipped God; and
the third he kept for himself and all his house. One of
themss. has: Only they vowed that, if God
should give them offspring, they would devote it to the service of the
temple; and because of this, they were wont to go to the temple of the
Lord at each of the yearly festivals.
Chapter 2.
And it happened that, in the time of the feast,
among those who were offering incense to the Lord, Joachim stood
getting ready his gifts in the sight of the Lord. And the priest,
Ruben by name, coming to him, said: It is not lawful for thee to
stand among those who are doing sacrifice to God, because God has not
blessed thee so as to give thee seed in Israel. Being therefore
put to shame in the sight of the people, he retired from the temple of
the Lord weeping, and did not return to his house, but went to his
flocks, taking with him his shepherds into the mountains to a far
country, so that for five months his wife Anna could hear no tidings of
him. And she prayed with tears, saying: O Lord, most mighty
God of Israel, why hast Thou, seeing that already Thou hast not given
me children, taken from me my husband also? Behold, now five
months that I have not seen my husband; and I know not where he is
tarrying; Another
reading is: Where he has died—reading mortuus for
moratus. Comp.
At the same time there appeared a young man on the
mountains to Joachim while he was feeding his flocks, and said to
him: Why dost thou not return to thy wife? And Joachim
said: I have had her for twenty years, and it has not been the
will of God to give me children by her. I have been driven with
shame and reproach from the temple of the Lord: why should I go
back to her, when I have been once cast off and utterly despised?
Here then will I remain with my sheep; and so long as in this life God
is willing to grant me light, I shall willingly, by the hands of my
servants, bestow their portions upon the poor, and the orphans, and
those that fear God. And when he had thus spoken, the young man
said to him: I am an angel of the Lord, and I have to-day
appeared to thy wife when she was weeping and praying, and have
consoled her; and know that she has conceived a daughter from thy seed,
and thou in thy ignorance of this hast left her. She will be in
the temple of God, and the Holy Spirit shall abide in her; and her
blessedness shall be greater than that of all the holy women, so that
no one can say that any before her has been like her, or that any after
her in this world will be so. Therefore go down from the
mountains, and return to thy wife, whom thou wilt find with
child. For God hath raised up seed in her, and for this thou wilt
give God thanks; and her seed shall be blessed, and she herself shall
be blessed, and shall be made the mother of eternal blessing.
Then Joachim adored the angel, and said to him: If I have found
favour in thy sight, sit for a little in my tent, and bless thy
servant. Faustus the
Manichæan said that Joachim was of the tribe of Levi (August.
xxiii. 4, Contra Faustum). As belonging to the tribe of
Judah, he had not the right of sacrifice. Comp.
Then Joachim, throwing himself on his face, lay in prayer from the sixth hour of the day even until evening. And his lads and hired servants who were with him saw him, and not knowing why he was lying down, thought that he was dead; and they came to him, and with difficulty raised him from the ground. And when he recounted to them the vision of the angel, they were struck with great fear and wonder, and advised him to accomplish the vision of the angel without delay, and to go back with all haste to his wife. And when Joachim was turning over in his mind whether he should go back or not, it happened that he was overpowered by a deep sleep; and, behold, the angel who had already appeared to him when awake, appeared to him in his sleep, saying: I am the angel appointed by God as thy guardian: go down with confidence, and return to Anna, because the deeds of mercy which thou and thy wife Anna have done have been told in the presence of the Most High; and to you will God give such fruit as no prophet or saint has ever had from the beginning, or ever will have. And when Joachim awoke out of his sleep, he called all his herdsmen to him, and told them his dream. And they worshipped the Lord, and said to him: See that thou no further despise the words of the angel. But rise and let us go hence, and return at a quiet pace, feeding our flocks.
And when, after thirty days occupied in going
back, they were now near at hand, behold, the angel of the Lord
appeared to Anna, who was standing and praying, and said: Comp. This is the
Beautiful gate of
Chapter 4.
After these things, her nine months being fulfilled,
Anna brought forth a daughter, and called her Mary. And having
weaned her in her third year, Joachim, and Anna his wife, went together
to the temple of the Lord to offer sacrifices to God, and placed the
infant, Mary by name, in the community of virgins, in which the virgins
remained day and night praising God. And when she was put down
before the doors of Corresponding
with the fifteen Songs of Degrees,
Chapter 5.
Then Anna, filled with the Holy Spirit, said before them all: The Lord Almighty, the God of Hosts, being mindful of His word, hath visited His people with a good and holy visitation, to bring down the hearts of the Gentiles who were rising against us, and turn them to Himself. He hath opened His ears to our prayers: He hath kept away from us the exulting of all our enemies. The barren hath become a mother, and hath brought forth exultation and gladness to Israel. Behold the gifts which I have brought to offer to my Lord, and mine enemies have not been able to hinder me. For God hath turned their hearts to me, and Himself hath given me everlasting joy.
Chapter 6.
And Mary was held in admiration by all the people
of Israel; and when she was three years old, she walked with a step so
mature, she spoke so perfectly, and spent her time so assiduously in
the praises of God, that all were astonished at her, and wondered; and
she was not reckoned a young infant, but as it were a grown-up person
of thirty years old. She was so constant in prayer, and her
appearance was so beautiful and glorious, that scarcely any one could
look into her face. And she occupied herself constantly with her
wool-work, so that she in her tender years could do all that old women
were not able to do. And this was the order that she had set for
herself: For the hours
of prayer, see Apost. Const., ch. xl.; Jerome’s letters to
Læta, Demetrias, etc. One of
themss. has: She was anxious about her
companions, lest any of them should sin even in one word, lest any of
them should raise her voice in laughing, lest any of them should be in
the wrong, or proud to her father or her mother.
Chapter 7.
Then Abiathar the priest offered gifts without end
to the high priests, in order that he might obtain her as wife to his
son. But Mary forbade them, saying: It cannot be that I
should know a man, or that a man should know me. For all the
priests and all her relations kept saying to her: God is
worshipped in children and adored in posterity, as has always happened
among the sons of Israel. But Mary answered and said unto
them: God is worshipped in chastity, as is proved first of
all. Or, by the first of
all.
Chapter 8.
Now it came to pass, when she was
fourteen Or, twelve. One of
themss. adds: Seeing that he had not a
wife, and not wishing to slight the order of the high
priest.
On the following day, then, all having assembled
early, and an incense-offering having been made, the high priest went
into the holy of holies, and brought forth the rods. And when he
had distributed the rods, One of
themss. inserts: To the number of three
thousand. See Protev. Another and more
probable reading is: And this was Joseph’s rod; and he was
of an abject appearance, seeing that he was old, and he would not ask
back his rod, lest perchance he might be forced to receive her.
Then Joseph received Mary, with the other five
virgins who were to be with her in Joseph’s house. These
virgins were Rebecca, Sephora, Susanna, Abigea, and Cael; to whom the
high priest gave the silk, and the blue, Or, hyacinth.
Chapter 9.
And on the second day, while Mary was at the fountain to fill her pitcher, the angel of the Lord appeared to her, saying: Blessed art thou, Mary; for in thy womb thou hast prepared an habitation for the Lord. For, lo, the light from heaven shall come and dwell in thee, and by means of thee will shine over the whole world.
Again, on the third day, while she was working at
the purple with her fingers, there entered a young man of ineffable
beauty. And when Mary saw him, she exceedingly feared and
trembled. And he said to her: Hail, Mary, full of grace;
the Lord is with thee: blessed art thou among women, and blessed
is the fruit of thy womb.
Chapter 10.
While these things were doing, Joseph was occupied
with his work, house-building, in the districts by the sea-shore; for
he was a carpenter. And after nine months he came back to his
house, and found Mary pregnant. Wherefore, being in the utmost
distress, he trembled and cried out, saying: O Lord God, receive
my spirit; for it is better for me to die than to live any
longer. And the virgins who were with Mary said to him:
Joseph, what art thou saying? We know that no man has touched
her; we can testify that she is still a virgin, and untouched. We
have watched over her; always has she continued with us in prayer;
daily do the angels of God speak with her; daily does she receive food
from the hand of the Lord. We know not how it is possible that
there can be any sin in her. But if thou wishest us to tell thee
what we suspect, nobody but the angel of the Lord Another reading
is: The Holy Spirit.
Chapter 11.
And when he was thinking of rising up and hiding himself, and dwelling in secret, behold, on that very night, the angel of the Lord appeared to him in sleep, saying: Joseph, thou son of David, fear not; receive Mary as thy wife: for that which is in her womb is of the Holy Spirit. And she shall bring forth a son, and His name shall be called Jesus, for He will save His people from their sins. And Joseph, rising from his sleep, gave thanks to God, and spoke to Mary and the virgins who were with her, and told them his vision. And he was comforted about Mary, saying: I have sinned, in that I suspected thee at all.
Chapter 12.
After these things there arose a great report that Mary was with child. And Joseph was seized by the officers of the temple, and brought along with Mary to the high priest. And he with the priests began to reproach him, and to say: Why hast thou beguiled so great and so glorious a virgin, who was fed like a dove in the temple by the angels of God, who never wished either to see or to have a man, who had the most excellent knowledge of the law of God? If thou hadst not done violence to her, she would still have remained in her virginity. And Joseph vowed, and swore that he had never touched her at all. And Abiathar the high priest answered him: As the Lord liveth, I will give thee to drink of the water of drinking of the Lord, and immediately thy sin will appear.
Then was assembled a multitude of people which could not
be numbered, and Mary was brought to the temple. And the priests,
and her relatives, and her parents wept, and said to Mary:
Confess to the priests thy sin, thou that wast like a dove in the
temple of God, and didst receive food from the hands of an angel.
And again Joseph was summoned to the altar, and the water of drinking
of the Lord was given him to drink. And when any one that had
lied drank this water, and walked seven times round the altar, God used
to show some sign in his face. When, therefore, Joseph had drunk
in safety, and had walked round the altar seven times, no sign of sin
appeared in him. Then all the priests, and the officers, and the
people justified him, saying: Blessed art thou, seeing that no
charge has been found good against thee. And they summoned Mary,
and said: And what excuse canst thou have? or what greater sign
can appear in thee than the conception of thy womb, which betrays
thee? This only we require of thee, that since Joseph is pure
And when all the people were in the utmost astonishment, seeing that she was with child, and that no sign had appeared in her face, they began to be disturbed among themselves by conflicting statements: some said that she was holy and unspotted, others that she was wicked and defiled. Then Mary, seeing that she was still suspected by the people, and that on that account she did not seem to them to be wholly cleared, said in the hearing of all, with a loud voice, As the Lord Adonai liveth, the Lord of Hosts before whom I stand, I have not known man; but I am known by Him to whom from my earliest years I have devoted myself. And this vow I made to my God from my infancy, that I should remain unspotted in Him who created me, and I trust that I shall so live to Him alone, and serve Him alone; and in Him, as long as I shall live, will I remain unpolluted. Then they all began to kiss her feet and to embrace her knees, asking her to pardon them for their wicked suspicions. And she was led down to her house with exultation and joy by the people, and the priests, and all the virgins. And they cried out, and said: Blessed be the name of the Lord for ever, because He hath manifested thy holiness to all His people Israel.
Chapter 13.
And it came to pass some little time after, that
an enrolment was made according to the edict of Cæsar Augustus,
that all the world was to be enrolled, each man in his native
place. This enrolment was made by Cyrinus, the governor of
Syria.
And when he had thus said, the angel ordered the
beast to stand, for the time when she should bring forth was at hand;
and he commanded the blessed Mary to come down off the animal, and go
into a recess under a cavern, in which there never was light, but
always darkness, because the light of day could not reach it. And
when the blessed Mary had gone into it, it began to shine with as much
brightness as if it were the sixth hour of the day. The light
from God so shone in the cave, that neither by day nor night was light
wanting as long as the blessed Mary was there. And there she
brought forth a son, and the angels surrounded Him when He was being
born. And as soon as He was born, He stood upon His feet, and the
angels adored Him, saying: Glory to God in the highest, and on
earth peace to men of good pleasure. See Alford’s
Greek Testament on Or Zelemi.
And while she was thus speaking, there stood by her a young man in shining garments, saying: Go to the child, and adore Him, and touch Him with thy hand, and He will heal thee, because He is the Saviour of the world, and of all that hope in Him. And she went to the child with haste, and adored Him, and touched the fringe of the cloths in which He was wrapped, and instantly her hand was cured. And going forth, she began to cry aloud, and to tell the wonderful things which she had seen, and which she had suffered, and how she had been cured; so that many through her statements believed.
And some shepherds also affirmed that they had
seen angels singing a hymn at midnight, praising and blessing the God
of heaven, and saying: There has been born the Saviour of all,
who is Christ the Lord, in whom salvation shall be brought back to
Israel.
Moreover, a great star, larger than any that had been seen since the beginning of the world, shone over the cave from the evening till the morning. And the prophets who were in Jerusalem said that this star pointed out the birth of Christ, who should restore the promise not only to Israel, but to all nations.
Chapter 14.
And on the third day after the birth of our Lord
Jesus Christ, the most blessed Mary went forth out of the cave, and
entering a stable, placed the child in the stall, and the ox and the
ass adored Him. Then was fulfilled that which was said by Isaiah
the prophet, saying: The ox knoweth his owner, and the ass his
master’s crib.
Chapter 15.
And on the sixth day they entered Bethlehem, where
they spent the seventh day. And on the eighth day they
circumcised the child, and called His name Jesus; for so He was called
by the angel before He was conceived in the womb. This shows the
extent of the writer’s, or transcriber’s knowledge of
Greek.
Now there was in the temple a man of God, perfect
and just, whose name was Symeon, a hundred and twelve years old.
He had received the answer from the Lord, that he should not taste of
death till he had seen Christ, the Son of God, living in the
flesh. And having seen the child, he cried out with a loud voice,
saying: God hath visited His people, and the Lord hath fulfilled
His promise. And he made haste, and adored Him. And after
this he took Him up into his cloak and kissed His feet, and said:
Lord, now lettest Thou Thy servant depart in peace, according to Thy
word: for mine eyes have seen Thy salvation, which Thou hast
prepared before the face of all peoples, to be a light to lighten the
Gentiles, and the glory of Thy people Israel.
There was also in the temple of the Lord, Anna, a
prophetess, the daughter of Phanuel, of the tribe of Asher, who had
lived with her husband seven years from her virginity; and she had now
been a widow eighty-four years. And she never left the temple of
the Lord, but spent her time in fasting and prayer. She also
likewise adored the child, saying: In Him is the redemption of
the world.
Chapter 16.
And when the second year was past, One
ms. has: When two days were past.
Another: On the thirteenth day. The siclus
aureus, or gold shekel, was worth £1, 16s. 6d. One
ms. has: Gaspar gave Myrrh, Melchior
frankincense, Balthusar gold.
Chapter 17.
And when Herod One
ms. has: And when Herod, coming back from
Rome the year after, saw.
Now the day before this was done Joseph was warned
in his sleep by the angel of the Lord, who said to him: Take Mary
and the child, and go into Egypt by the way of the desert. And
Joseph went according to the saying of the angel.
Chapter 18.
And having come to a certain cave, and wishing to
rest in it, the blessed One of
themss. has: Then Joseph put the blessed
virgin and the boy upon a beast, and himself mounted another, and took
the road through the hill country and the desert, that he might get
safe to Egypt; for they did not want to go by the shore, for fear of
being waylaid.
Chapter 19.
Lions and panthers adored Him likewise, and
accompanied them in the desert. Wherever Joseph and the blessed
Mary went, they went before them showing them the way, and bowing their
heads; and showing their submission by wagging their tails, they adored
Him with great reverence. Now at first, when Mary saw the lions
and the panthers, and various kinds of wild beasts, coming about them,
she was very much afraid. But the infant Jesus looked into her
face with a joyful countenance, and said: Be not afraid, mother;
for they come not to do thee harm, but they make haste to serve both
thee and me. With these words He drove all fear from her
heart. And the lions kept walking with them, and with the oxen,
and the asses, and the beasts of burden which carried their baggage,
and did not hurt a single one of them, though they kept beside them;
but they were tame among the sheep and the rams which they had brought
with them from Judæa, and which they had with them. They
walked among wolves, and feared nothing; and no one of them was hurt by
another. Then was fulfilled that which was spoken by the
prophet: Wolves shall feed with lambs; the lion and the ox shall
eat straw together.
Chapter 20.
And it came to pass on the third day of their journey,
while they were walking, that the blessed Mary was fatigued by the
excessive heat of the sun in the desert; and seeing a palm tree, she
said to Joseph: Let me rest a little under the shade of this
tree. Joseph therefore made haste, and led her to the palm, and
made her come down from her beast. And as the blessed Mary was
sitting there, she looked up to the foliage of the palm, and saw it
full of fruit, and said to Joseph: I wish it were possible to get
some of the fruit of this palm. And Joseph said to her: I
wonder that thou sayest this, when
Chapter 21.
And on the day after, when they were setting out thence, and in the hour in which they began their journey, Jesus turned to the palm, and said: This privilege I give thee, O palm tree, that one of thy branches be carried away by my angels, and planted in the paradise of my Father. And this blessing I will confer upon thee, that it shall be said of all who conquer in any contest, You have attained the palm of victory. And while He was thus speaking, behold, an angel of the Lord appeared, and stood upon the palm tree; and taking off one of its branches, flew to heaven with the branch in his hand. And when they saw this, they fell on their faces, and became as it were dead. And Jesus said to them: Why are your hearts possessed with fear? Do you not know that this palm, which I have caused to be transferred to paradise, shall be prepared for all the saints in the place of delights, as it has been prepared for us in this place of the wilderness? And they were filled with joy; and being strengthened, they all rose up.
Chapter 22.
After this, while they were going on their journey, Joseph said to Jesus: Lord, it is a boiling heat; if it please Thee, let us go by the sea-shore, that we may be able to rest in the cities on the coast. Jesus said to him: Fear not, Joseph; I will shorten the way for you, so that what you would have taken thirty days to go over, you shall accomplish in this one day. And while they were thus speaking, behold, they looked forward, and began to see the mountains and cities of Egypt.
And rejoicing and exulting, they came into the
regions of Hermopolis, and entered into a certain city of Egypt which
is called Sotinen; Or, Sotrina. No nation was
so given to idolatry, and worshipped such a countless number of
monsters, as the Egyptians.—Jerome on Isaiah.
Chapter 23.
And it came to pass, when the most blessed Mary
went into the temple with the little child, that all the idols
prostrated themselves on the ground, so that all of them were lying on
their faces shattered and broken to pieces; Cf.
Chapter 24.
Then Affrodosius, that governor of the city, when
news of this was brought to him, went to the temple with all his
army. And the priests of the temple, when they saw Affrodosius
with all his army coming into the temple, thought that he was making
haste only to see vengeance taken on those on whose account the gods
had fallen down. But when he came into the temple, and saw all
the gods lying prostrate on their faces, he went up to the blessed
Mary, who was carrying the Lord in her bosom, and adored Him, and said
to all his army and all his friends: Unless this were the God of
our gods, our gods would not have fallen on their faces before Him; nor
would they be lying prostrate in His presence: wherefore they
silently confess that He is their Lord. Unless we, therefore,
take care to do what we have seen our gods doing, we may run the risk
of His anger, and all come to destruction, even as it happened to
Pharaoh king of the Egyptians, who, not believing in powers so mighty,
was drowned in the sea, with all his army.
After no long time the angel said to Joseph:
Return to the land of Judah, for they are dead who sought the
child’s life.
Chapter 26.
And it came to pass, after Jesus had returned out of Egypt, when He was in Galilee, and entering on the fourth year of His age, that on a Sabbath-day He was playing with some children at the bed of the Jordan. And as He sat there, Jesus made to Himself seven pools of clay, and to each of them He made passages, through which at His command He brought water from the torrent into the pool, and took it back again. Then one of those children, a son of the devil, moved with envy, shut the passages which supplied the pools with water, and overthrew what Jesus had built up. Then said Jesus to him: Woe unto thee, thou son of death, thou son of Satan! Dost thou destroy the works which I have wrought? And immediately he who had done this died. Then with great uproar the parents of the dead boy cried out against Mary and Joseph, saying to them: Your son has cursed our son, and he is dead. And when Joseph and Mary heard this, they came forthwith to Jesus, on account of the outcry of the parents of the boy, and the gathering together of the Jews. But Joseph said privately to Mary: I dare not speak to Him; but do thou admonish Him, and say: Why hast Thou raised against us the hatred of the people; and why must the troublesome hatred of men be borne by us? And His mother having come to Him, asked Him, saying: My Lord, what was it that he did to bring about his death? And He said: He deserved death, because he scattered the works that I had made. Then His mother asked Him, saying: Do not so, my Lord, because all men rise up against us. But He, not wishing to grieve His mother, with His right foot kicked the hinder parts of the dead boy, and said to him: Rise, thou son of iniquity for thou art not worthy to enter into the rest of my Father, because thou didst destroy the works which I had made. Then he who had been dead rose up, and went away. And Jesus, by the word of His power, brought water into the pools by the aqueduct.
Chapter 27.
And it came to pass, after these things, that in the sight of all Jesus took clay from the pools which He had made, and of it made twelve sparrows. And it was the Sabbath when Jesus did this, and there were very many children with Him. When, therefore, one of the Jews had seen Him doing this, he said to Joseph: Joseph, dost thou not see the child Jesus working on the Sabbath at what it is not lawful for him to do? for he has made twelve sparrows of clay. And when Joseph heard this, he reproved him, saying: Wherefore doest thou on the Sabbath such things as are not lawful for us to do? And when Jesus heard Joseph, He struck His hands together, and said to His sparrows: Fly! And at the voice of His command they began to fly. And in the sight and hearing of all that stood by, He said to the birds: Go and fly through the earth, and through all the world, and live. And when those that were there saw such miracles, they were filled with great astonishment. And some praised and admired Him, but others reviled Him. And certain of them went away to the chief priests and the heads of the Pharisees, and reported to them that Jesus the son of Joseph had done great signs and miracles in the sight of all the people of Israel. And this was reported in the twelve tribes of Israel.
Chapter 28.
And again the son of Annas, a priest of the temple, who had come with Joseph, holding his rod in his hand in the sight of all, with great fury broke down the dams which Jesus had made with His own hands, and let out the water which He had collected in them from the torrent. Moreover, he shut the aqueduct by which the water came in, and then broke it down. And when Jesus saw this, He said to that boy who had destroyed His dams: O most wicked seed of iniquity! O son of death! O workshop of Satan! verily the fruit of thy seed shall be without strength, and thy roots without moisture, and thy branches withered, bearing no fruit. And immediately, in the sight of all, the boy withered away, and died.
Chapter 29.
Then Joseph trembled, and took hold of Jesus, and went
with Him to his own house, and His mother with Him. And, behold,
suddenly from the opposite direction a boy, also a worker of iniquity,
ran up and came against the shoulder of Jesus, wishing to make sport of
Him, or to hurt Him, if he could. And Jesus said to him:
Thou shalt not go back safe and sound from the way that thou
goest. And immediately he fell down, and died. And the
parents of the dead boy, who had seen what happened, cried out,
saying: Where does this child come from? It is manifest
that every word that he says is true; and it is often accomplished
before he speaks. And the parents of the dead boy came to Joseph,
and said to him: Take away that Jesus from this place, for he
cannot live with us in this town; or at least teach him to bless, and
not to curse. And Joseph came up to Jesus, and admonished Him,
saying: Why doest thou such things? For already many are in
grief
Chapter 30.
Now a certain Jewish schoolmaster named
Zachyas Other forms of the
name are: Zachias, Zachameus, Zacheus, Zachæus. Or, seeing that
there was in Him an insuperable knowledge of virtue. Tischendorf
thinks that the text is corrupt. But the meaning seems to
be: You are not a whit better than your neighbours; for all of
you teach what you have named, and you can teach nothing else.
But he alone (ipse, i.e., Christ) can teach more who is
worthy. Comp. Or, literally,
inferior to me.
Chapter 31.
A second time the master Zachyas, doctor of the
law, said to Joseph and Mary: Give me the boy, and I shall hand
him over to master Levi, who shall teach him his letters and instruct
him. Then Joseph and Mary, soothing Jesus, took Him to the
schools, that He might be taught His letters by old Levi. And as
soon as He went in He held His tongue. And the master Levi said
one letter to Jesus, and, beginning from the first letter Aleph, said
to Him: Answer. But Jesus was silent, and answered
nothing. Wherefore the preceptor Levi was angry, and seized his
storax-tree rod, and struck Him on the head. And Jesus said to
the teacher Levi: Why dost thou strike me? Thou shalt know
in truth, that He who is struck can teach him who strikes Him more than
He can be taught by him. For I can teach you those very things
that you are saying. But all these are blind who speak and hear,
like sounding brass or tinkling cymbal, in which there is no perception
of those things which are meant by their sound. Tau, and not Teth,
is the last letter of the Hebrew alphabet. The
original—triangulos gradatos, subacutos, mediatos, obductos,
productos, erectos, stratos, curvistratos—is hopelessly
corrupt. Compare the passages in the following Apocrypha.
[The Gospel of Thomas, first Greek form, chaps. 6, 7, and parallel
passages.—R.] It obviously, however, refers to the
Pentalpha, Pentacle, or Solomon’s Seal, celebrated in the remains
of the magical books that have come down to us under the names of
Hermas and the Pythagoreans. The Pentalpha was formed by joining
by straight lines the alternate angles of a regular pentagon, and thus
contained numerous triangles. The Pythagoreans called it the
Hygiea or symbol of health, and it was frequently engraved on
amulets and coins. It is still, if the books are to be trusted, a
symbol of power in the higher grades of freemasonry. i.e., It is not
wonderful that we do not understand what he says, for we do not know
what he is.
Chapter 32.
After these things, Joseph and Mary departed thence with Jesus into the city of Nazareth; and He remained there with His parents. And on the first of the week, when Jesus was playing with the children on the roof of a certain house, it happened that one of the children pushed another down from the roof to the ground, and he was killed. And the parents of the dead boy, who had not seen this, cried out against Joseph and Mary, saying: Your son has thrown our son down to the ground, and he is dead. But Jesus was silent, and answered them nothing. And Joseph and Mary came in haste to Jesus; and His mother asked Him, saying: My lord, tell me if thou didst throw him down. And immediately Jesus went down from the roof to the ground, and called the boy by his name, Zeno. And he answered Him: My lord. And Jesus said to him: Was it I that threw thee down from the roof to the ground? And he said: No, my lord. And the parents of the boy who had been dead wondered, and honoured Jesus for the miracle that had been wrought. And Joseph and Mary departed thence with Jesus to Jericho.
Chapter 33.
Now Jesus was six years old, and His mother sent
Him with a pitcher to the fountain to draw water with the
children. And it came to pass, after He had drawn the water, that
one of the children came against Him, and struck the pitcher, and broke
it. But Jesus stretched out the cloak which He had on, and took
up in His cloak as much water as there had been in the pitcher, and
carried it to His mother. And when she saw it she wondered, and
reflected within herself, and laid up all these things in her
heart.
Chapter 34.
Again, on a certain day, He went forth into the
field, and took a little wheat from His mother’s barn, and sowed
it Himself. And it sprang up, and grew, and multiplied
exceedingly. And at last it came to pass that He Himself reaped
it, and gathered as the produce of it three kors, The kor or chomer
was, according to Jahn, equal to 32 pecks 1 pint. Multiplicibus
suis.
Chapter 35.
There is a road going out of Jericho and leading to the
river Jordan, to the place
Chapter 36.
After these things Jesus crossed the Jordan, in
the sight of them all, with the lions; and the water of the Jordan was
divided on the right hand and on the left.
Chapter 37.
Now Joseph One of the
mss. tells the story, not of Joseph, but of a
certain builder, a worker in wood. Lit., boy. One of
themss. here inserts: And when Jesus was
with other children He repeatedly went up and sat down upon a balcony,
and many of them began to do likewise, and they fell down and broke
their legs and arms. And the Lord Jesus healed them
all.
Chapter 38.
And it came to pass a second time, that Joseph and
Mary were asked by the people that Jesus should be taught His letters
in school. They did not refuse to do so; and according to the
commandment of the elders, they took Him to a master to be instructed
in human learning. Then the master began to teach Him in an
imperious tone, saying: Say Alpha. Note that the
letters are Greek here.
And Jesus went home again to His mother. And Joseph, being afraid, called Mary to him, and said to her: Know of a surety that my soul is sorrowful even unto death on account of this child. For it is very likely that at some time or other some one will strike him in malice, and he will die. But Mary answered and said: O man of God! do not believe that this is possible. You may believe to a certainty that He who has sent him to be born among men will Himself guard him from all mischief, and will in His own name preserve him from evil.
Chapter 39.
Again the Jews asked Mary and Joseph a third time to
coax Him to go to another master to learn. And Joseph and Mary,
fearing the people, and the overbearing of the
Chapter 40.
After these things Joseph departed thence with
Mary and Jesus to go into Capernaum by the sea-shore, on account of the
malice of his adversaries. And when Jesus was living in
Capernaum, there was in the city a man named Joseph, exceedingly
rich. But he had wasted away under his infirmity, and died, and
was lying dead in his couch. And when Jesus heard them in the
city mourning, and weeping, and lamenting over the dead man, He said to
Joseph: Why dost thou not afford the benefit of thy favour to
this man, seeing that he is called by thy name? And Joseph
answered him: How have I any power or ability to afford him a
benefit? And Jesus said to him: Take the handkerchief which
is upon thy head, and go and put it on the face of the dead man, and
say to him: Christ heal thee; and immediately the dead man will
be healed, and will rise from his couch. And when Joseph heard
this, he went away at the command of Jesus, and ran, and entered the
house of the dead man, and put the handkerchief which he was wearing on
his head upon the face of him who was lying in the couch, and
said: Jesus heal thee. And forthwith the dead man rose from
his bed, and asked who Jesus was. In place
of this chapter, one of the mss. has a number
of miracles copied from the canonical Gospels—the walking on the
sea, the feeding of the five thousand, the healing of a blind man, the
raising of Lazarus, and the raising of a certain young man.
Chapter 41.
And they went away from Capernaum into the city
which is called Bethlehem; and Joseph lived with Mary in his own house,
and Jesus with them. And on a certain day Joseph called to him
his first-born son James, According
to the tradition preserved by Hegesippus and Tertullian, James and
Judas were husbandmen. See Apost. Const., ch.
lxvii. Comp.
Chapter 42.
And Joseph having come to a feast with his sons,
James, Joseph, and Judah, and Simeon and his two daughters, Jesus met
them, with Mary His mother, along with her sister Mary of Cleophas,
whom the Lord God had given to her father Cleophas and her mother Anna,
because they had offered Mary the mother of Jesus to the Lord.
And she was called by the same name, Mary, for the consolation of her
parents. One of themss. has: And when Joseph, worn out with old age,
died and was buried with his parents, the blessed Mary lived with her
nephews, or with the children of her sisters; for Anna and Emerina were
sisters. Of Emerina was born Elizabeth, the mother of John the
Baptist. And as Anna, the mother of the blessed Mary, was very
beautiful, when Joachim was dead she was married to Cleophas, by whom
she had a second daughter. She called her Mary, and gave her to
Alphæus to wife; and of her was born James the son of
Alphæus, and Philip his brother. And her second husband
having died, Anna was married to a third husband named Salome, by whom
she had a third daughter. She called her Mary likewise, and gave
her to Zebedee to wife; and of her were born James the son of Zebedee,
and John the Evangelist. Another passage to the same effect is prefixed to the
Gospel. It reads Emeria for Emerina, and Joseph for Philip.
It ends with a quotation from Jerome’s sermon upon
Easter:—We read in the Gospels that there were four
Mary’s—first, the mother of the Lord the Saviour; second,
His maternal aunt, who was called Mary of Cleophas; third, Mary the
mother of James and Joseph, fourth, Mary Magdalene—though some
maintain that the mother of James and Joseph was His aunt. The same ms. thus concludes: The holy Apostle and Evangelist
John with his own hand wrote this little book in Hebrew, and the
learned doctor Jerome rendered it from Hebrew into Latin.
————————————
Chapter 1.
The blessed and glorious ever-virgin Mary, sprung from the royal stock and family of David, born in the city of Nazareth, was brought up at Jerusalem in the temple of the Lord. Her father was named Joachim, and her mother Anna. Her father’s house was from Galilee and the city of Nazareth, but her mother’s family from Bethlehem. Their life was guileless and right before the Lord, and irreproachable and pious before men. For they divided all their substance into three parts. One part they spent upon the temple and the temple servants; another they distributed to strangers and the poor; the third they reserved, for themselves and the necessities of their family. Thus, dear to God, kind to men, for about twenty years they lived in their own house, a chaste married life, without having any children. Nevertheless they vowed that, should the Lord happen to give them offspring, they would deliver it to the service of the Lord; on which account also they used to visit the temple of the Lord at each of the feasts during the year.
Chapter 2.
And it came to pass that the festival of the
dedication The spelling in the
text is that in the Hebrew, the Samaritan Codex, the Targums, and the
Textus Receptus. There is no Issachar in the list of high
priests. This statement
does not occur in Scripture in so many words; but sterility was looked
upon as a punishment from God.
Chapter 3.
Now, when he had been there for some time, on a
certain day when he was alone, an angel of the Lord stood by him in a
great light. And when he was disturbed at his appearance, the
angel who had appeared to him restrained his fear, saying: Fear
not, Joachim, nor be disturbed by my appearance; for I am the angel of
the Lord, sent by Him to thee to tell thee that thy prayers have been
heard, and that thy charitable deeds have gone up into His
presence. Comp.
Chapter 4.
Thereafter he appeared to Anna his wife, saying: Fear not, Anna, nor think that it is a phantom which thou seest. For I am that angel who has presented your prayers and alms before God; and now have I been sent to you to announce to you that thou shalt bring forth a daughter, who shall be called Mary, and who shall be blessed above all women. She, full of the favour of the Lord even from her birth, shall remain three years in her father’s house until she be weaned. Thereafter, being delivered to the service of the Lord, she shall not depart from the temple until she reach the years of discretion. There, in fine, serving God day and night in fastings and prayers, she shall abstain from every unclean thing; she shall never know man, but alone, without example, immaculate, uncorrupted, without intercourse with man, she, a virgin, shall bring forth a son; she, His hand-maiden, shall bring forth the Lord—both in grace, and in name, and in work, the Saviour of the world. Wherefore arise, and go up to Jerusalem; and when thou shalt come to the gate which, because it is plated with gold, is called Golden, there, for a sign, thou shalt meet thy husband, for whose safety thou hast been anxious. And when these things shall have so happened, know that what I announce shall without doubt be fulfilled.
Chapter 5.
Therefore, as the angel had commanded, both of them setting out from the place where they were, went up to Jerusalem; and when they had come to the place pointed out by the angel’s prophecy, there they met each other. Then, rejoicing at seeing each other, and secure in the certainty of the promised offspring, they gave the thanks due to the Lord, who exalteth the humble. And so, having worshipped the Lord, they returned home, and awaited in certainty and in gladness the divine promise. Anna therefore conceived, and brought forth a daughter; and according to the command of the angel, her parents called her name Mary.
Chapter 6.
And when the circle of three years had rolled
round, and the time of her weaning was fulfilled, they brought the
virgin to the temple of the Lord with offerings. Now there were
round the temple, according to the fifteen Psalms of Degrees,
Chapter 7.
But the virgin of the Lord advanced in age and in
virtues; and though, in the words of the Psalmist, her father and
mother had forsaken her, the Lord took her up.
Chapter 8.
Now there was among the rest Joseph, of the house and family of David, a man of great age: and when all brought there rods, according to the order, he alone withheld his. Wherefore, when nothing in conformity with the divine voice appeared, the high priest thought it necessary to consult God a second time; and He answered, that of those who had been designated, he alone to whom the virgin ought to be espoused had not brought his rod. Joseph, therefore, was found out. For when he had brought his rod, and the dove came from heaven; and settled upon the top of it, it clearly appeared to all that he was the man to whom the virgin should be espoused. Therefore, the usual ceremonies of betrothal having been gone through, he went back to the city of Bethlehem to put his house in order, and to procure things necessary for the marriage. But Mary, the virgin of the Lord, with seven other virgins of her own age, and who had been weaned at the same time, whom she had received from the priest, returned to the house of her parents in Galilee.
Chapter 9.
And in those days, that is, at the time of her
first coming into Galilee, the angel Gabriel was sent to her by God, to
announce to her the conception of the Lord, and to explain to her the
manner and order of the conception. Accordingly, going in, he
filled the chamber where she was with a great light; and most
courteously saluting her, he said: Hail, Mary! O virgin
highly favoured by the Lord, virgin full of grace, the Lord is with
thee; blessed art thou above all women, blessed above all men that have
been hitherto born.
It will be long, and perhaps to some even tedious, if we insert in this little work every thing which we read of as having preceded or followed the Lord’s nativity: wherefore, omitting those things which have been more fully written in the Gospel, let us come to those which are held to be less worthy of being narrated.
Chapter 10.
Joseph therefore came from Judæa into
Galilee, intending to marry the virgin who had been betrothed to him;
for already three months had elapsed, and it was the beginning of the
fourth since she had been betrothed to him. In the meantime, it
was evident from her shape that she was pregnant, nor could she conceal
this from Joseph. For in consequence of his being betrothed to
her, coming to her more freely and speaking to her more familiarly, he
found out that she was with child. He began then to be in great
doubt and perplexity, because he did not know what was best for him to
do. For, being a just man, he was not willing to expose her; nor,
being a pious man, to injure her fair fame by a suspicion of
fornication. He came to the conclusion, therefore, privately to
dissolve their contract, and to send her away secretly. And while
he thought on these things, behold, an angel of the Lord appeared to
him in his sleep, saying: Joseph, thou son of David, fear not;
that is, do not have any suspicion of fornication in the virgin, or
think any evil of her; and fear not to take her as thy wife: for
that which is begotten in her, and which now vexes thy soul, is the
work not of man, but of the Holy Spirit. For she alone of all
virgins shall bring forth the Son of God, and thou shalt call His name
Jesus, that is, Saviour; for He shall save His people from their
sins. Therefore Joseph, according to the command of the angel,
took the virgin as his wife; nevertheless he knew her not, but took
care of her, and kept her in chastity. Thus in the
original.
————————————
In the name of God, of one essence and three persons.
The History of the death of our father, the holy old man, Joseph the carpenter.
May his blessings and prayers preserve us all, O brethren! Amen.
His whole life was one hundred and eleven years,
and his departure from this world happened on the twenty-sixth of the
month Abib, which answers to the month Ab. May his prayer
preserve us! Amen. And, indeed, it was our Lord Jesus
Christ Himself who related this history to His holy disciples on the
Mount of Olives, and all Joseph’s labour, and the end of his
days. And the holy apostles have preserved this conversation, and
have left it written down in the library at Jerusalem. May their
prayers preserve us! Amen. The Coptic has: The 26th day of
Epep. This is the departure from the body of our father Joseph
the carpenter, the father of Christ after the flesh, who was 111 years
old. Our Saviour narrated all his life to His apostles on Mount
Olivet; and His apostles wrote it, and put it in the library which is
in Jerusalem. Also that the day on which the holy old man laid
down his body was the 26th of the month Epep. In the peace of
God, amen. His day is the 19th of March in the Roman
calendar.
1. It happened one day, when the Saviour,
our Master, God, and Saviour Jesus Christ, was sitting along with His
disciples, and they were all assembled on the Mount of Olives, that He
said to them: O my brethren and friends, sons of the Father who
has chosen you from all men, you know that I have often told you that I
must be crucified, and must die for the salvation of Adam and his
posterity, and that I shall rise from the dead. Now I shall
commit to you the doctrine of the holy gospel formerly announced to
you, that you may declare it throughout the whole world. And I
shall endow you with power from on high, and fill you with the Holy
Spirit. Comp. Comp.
2. There was a man whose name was Joseph, sprung from a family of Bethlehem, a town of Judah, and the city of King David. This same man, being well furnished with wisdom and learning, was made a priest in the temple of the Lord. He was, besides, skilful in his trade, which was that of a carpenter; and after the manner of all men, he married a wife. Moreover, he begot for himself sons and daughters, four sons, namely, and two daughters. Now these are their names—Judas, Justus, James, and Simon. The names of the two daughters were Assia and Lydia. At length the wife of righteous Joseph, a woman intent on the divine glory in all her works, departed this life. But Joseph, that righteous man, my father after the flesh, and the spouse of my mother Mary, went away with his sons to his trade, practising the art of a carpenter.
3. Now when righteous Joseph became a widower, my
mother Mary, blessed, holy, and pure, was already twelve years
old. For her
4. Therefore they immediately sent out, and
assembled twelve old men of the tribe of Judah. And they wrote
down the names of the twelve tribes of Israel. And the lot fell
upon the pious old man, righteous Joseph. Then the priests
answered, and said to my blessed mother: Go with Joseph, and be
with him till the time of your marriage. Righteous Joseph
therefore received my mother, and led her away to his own house.
And Mary found James the Less in his father’s house,
broken-hearted and sad on account of the loss of his mother, and she
brought him up. Hence Mary was called the mother of
James.
5. And I chose her of my own will, with the
concurrence of my Father, and the counsel of the Holy Spirit. And
I was made flesh of her, by a mystery which transcends the grasp of
created reason. And three months after her conception the
righteous man Joseph returned from the place where he worked at his
trade; and when he found my virgin mother pregnant, he was greatly
perplexed, and thought of sending her away secretly.
6. But at mid-day there appeared to him in a
dream the prince of the angels, the holy Gabriel, furnished with a
command from my Father; and he said to him: Joseph, son of David,
fear not to take Mary as thy wife: for she has conceived of the
Holy Spirit; and she will bring forth a son, whose name shall be called
Jesus. He it is who shall rule all nations with a rod of
iron.
7. Some time after that, there came forth an order from Augustus Cæsar the king, that all the habitable world should be enrolled, each man in his own city. The old man therefore, righteous Joseph, rose up and took the virgin Mary and came to Bethlehem, because the time of her bringing forth was at hand. Joseph then inscribed his name in the list; for Joseph the son of David, whose spouse Mary was, was of the tribe of Judah. And indeed Mary, my mother, brought me forth in Bethlehem, in a cave near the tomb of Rachel the wife of the patriarch Jacob, the mother of Joseph and Benjamin.
8. But Satan went and told this to Herod the
Great, the father of Archelaus. And it was this same
Herod It was Herod
Antipas who ordered John to be beheaded. The Salome
here mentioned was, according to two of the mss. of Pseudo-Matthew, the third husband of Anna,
Mary’s mother, and the father of Mary the wife of Zebedee.
But compare
9. Now Herod died by the worst form of
death, atoning for the shedding of the blood of the children whom he
wickedly cut off, though there was no sin in them. And that
impious tyrant Herod being dead, they returned into the land of Israel,
and lived in a city of Galilee which is called Nazareth. And
Joseph, going back to his trade of a carpenter, earned his living by
the work of his hands; for, as the law of Moses had commanded, he never
sought to live for nothing by another’s labour.
10. At length, by increasing years, the old man arrived at a very advanced age. He did not, however, labour under any bodily weakness, nor had his sight failed, nor had any tooth perished from his mouth. In mind also, for the whole time of his life, he never wandered; but like a boy he always in his business displayed youthful vigour, and his limbs remained unimpaired, and free from all pain. His life, then, in all, amounted to one hundred and eleven years, his old age being prolonged to the utmost limit.
11. Now Justus and Simeon, the elder sons of
Joseph, were married, and had families of their own. Both the
daughters were likewise married, and lived in their own houses.
So there remained in Joseph’s house, Judas and James the Less,
and my virgin mother. I moreover dwelt along with them, not
otherwise than if I
12. It came to pass, after these things, that the death of that old man, the pious Joseph, and his departure from this world, were approaching, as happens to other men who owe their origin to this earth. And as his body was verging on dissolution, an angel of the Lord informed him that his death was now close at hand. Therefore fear and great perplexity came upon him. So he rose up and went to Jerusalem; and going into the temple of the Lord, he poured out his prayers there before the sanctuary, and said:
13. O God! author of all consolation, God of
all compassion, and Lord of the whole human race; God of my soul, body,
and spirit; with supplications I reverence thee, O Lord and my
God. If now my days are ended, and the time draws near when I
must leave this world, send me, I beseech Thee, the great Michael, the
prince of Thy holy angels: let him remain with me, that my
wretched soul may depart from this afflicted body without trouble,
without terror and impatience. For great fear and intense sadness
take hold of all bodies on the day of their death, whether it be man or
woman, beast wild or tame, or whatever creeps on the ground or flies in
the air. At the last all creatures under heaven in whom is the
breath of life are struck with horror, and their souls depart from
their bodies with strong fear and great depression. Now
therefore, O Lord and my God, let Thy holy angel be present with his
help to my soul and body, until they shall be dissevered from each
other. And let not the face of the angel, appointed my guardian
from the day of my birth, One the
subject of guardian angels, see Shepherd of Hermas, iii. 4;
Justin, Apol., ii. 5, Tryph., 5; Athenagoras,
Legat., 10, 20; Clem. Alex., Strom., vi. 17. This clause
looks like an interpolation. But the doctrine of purgatory was
held from an early date. Clem. Alex., Pædag., iii. 9;
Strom., vii. 6; Origen against Celsus, v. 14,
15.
14. It came to pass thereafter, when he
returned to his own house in the city of Nazareth, that he was seized
by disease, and had to keep his bed. And it was at this time that
he died, according to the destiny of all mankind. For this
disease was very heavy upon him, and he had never been ill, as he now
was, from the day of his birth. And thus assuredly it pleased
Christ Note the change
from the first person. Here the
Coptic has: This is the end of the life of my beloved father
Joseph. When forty years old he married a wife, with whom he
lived nine (? forty-nine) years. After her death he remained a
widower one (or two) year: and my mother lived two years in his
house before she was married to him, since he had been ordered by the
priests to take charge of her until the time of her marriage. And
my mother Mary brought me forth in the third year that she was in
Joseph’s house, in the fifteenth year of her age. My mother
bore me in a cave (this seems a mistranslation for mystery),
which it is unlawful either to name or seek, and there is not in the
whole creation a man who knows it, except me and my Father and the Holy
Spirit. It is to be noted that the last clause is omitted in the
Coptic. The phrase one essence was first used in regard to
the doctrine of the Trinity by Augustine.
15. The whole age of my father, therefore, that
righteous old man, was one hundred and eleven years, my Father in
heaven having so decreed. And the day on which his soul left his
body was the twenty-sixth of the month Abib. For now the fine
gold began to lose its splendour, and the silver to be worn down by
use—I mean his understanding and his wisdom. He also
loathed food and drink, and lost all his skill in his trade of
carpentry, nor did he any more pay attention to it. It came to
pass, then, in the early dawn of the twenty-sixth day of Abib, that
Joseph, that righteous old man, lying in his bed, was giving up his
unquiet soul. Wherefore he opened his mouth with many sighs, and
struck his hands one against the other, and with a loud
16. Woe to the day on which I was born into
the world! Woe to the womb which bare me! Woe to the bowels
which admitted me! Woe to the breasts which suckled me! Woe
to the feet upon which I sat and rested! Woe to the hands which
carried me and reared me until I grew up! Comp.
Comp.
17. These are the words spoken by Joseph,
that righteous old man. And I, going in beside him, found his
soul exceedingly troubled, for he was placed in great perplexity.
And I said to him: Hail! my father Joseph, thou righteous man;
how is it with thee? And he answered me: All hail! my
well-beloved son. Indeed, the agony and fear of death have
already environed me; but as soon as I heard Thy voice, my soul was at
rest. O Jesus of Nazareth! Jesus, my Saviour! Jesus,
the deliverer of my soul! Jesus, my protector! Jesus!
O sweetest name in my mouth, and in the mouth of all those that love
it! O eye which seest, and ear which hearest, hear me! I am
Thy servant; this day I most humbly reverence Thee, and before Thy face
I pour out my tears. Thou art altogether my God; Thou art my
Lord, as the angel has told me times without number, and especially on
that day when my soul was driven about with perverse thoughts about the
pure and blessed Mary, who was carrying Thee in her womb, and whom I
was thinking of secretly sending away. And while I was thus
meditating, behold, there appeared to me in my rest angels of the Lord,
saying to me in a wonderful mystery: O Joseph, thou son of David,
fear not to take Mary as thy wife; and do not grieve thy soul, nor
speak unbecoming words of her conception, because she is with child of
the Holy Spirit, and shall bring forth a son, whose name shall be
called Jesus, for He shall save His people from their sins. Do
not for this cause wish me evil, O Lord! for I was ignorant of the
mystery of Thy birth. I call to mind also, my Lord, that day when
the boy died of the bite of the serpent. And his relations wished
to deliver Thee to Herod, saying that Thou hadst killed him; but Thou
didst raise him from the dead, and restore him to them. Then I
went up to Thee, and took hold of Thy hand, saying: My son, take
care of thyself. But Thou didst say to me in reply: Art
thou not my father after the flesh? I shall teach thee who I
am. The Sahidic
has: Joseph entreats Jesus to pardon him likewise, because when,
once upon a time, He had recalled to life a boy bitten by a cerastes,
he (Joseph) had pulled His right ear, advising Him to refrain from
works that brought hatred upon Him. See Second Gospel of Thomas,
chap. 5.
18. When my father Joseph had thus spoken, he was unable to weep more. And I saw that death now had dominion over him. And my mother, virgin undefiled, rose and came to me, saying: O my beloved son, this pious old man Joseph is now dying. And I answered: Oh my dearest mother, assuredly upon all creatures produced in this world the same necessity of death lies; for death holds sway over the whole human race. Even thou, O my virgin mother, must look for the same end of life as other mortals. And yet thy death, as also the death of this pious man, is not death, but life enduring to eternity. Nay more, even I must die, as concerns the body which I have received from thee. But rise, O my venerable mother, and go in to Joseph, that blessed old man, in order that thou mayst see what will happen as his soul ascends from his body.
19. My undefiled mother Mary, therefore, went and
entered the place where Joseph was. And I was sitting at his feet
looking at him, for the signs of death already appeared in his
countenance. And that blessed old man raised his head, and kept
his eyes fixed on my face; but he had no power of speaking to me, on
account of the agonies of death, which held him in their
20. And when my virgin mother saw me
touching his body, she also touched his feet. And finding them
already dead and destitute of heat, she said to me: O my beloved
son, assuredly his feet are already beginning to stiffen, and they are
as cold as snow. Accordingly she summoned his sons and daughters,
and said to them: Come, as many as there are of you, and go to
your father; for assuredly he is now at the very point of death.
And Assia, his daughter, answered and said: Woe’s me, O my
brothers, this is certainly the same disease that my beloved mother
died of. And she lamented and shed tears; and all Joseph’s
other children mourned along with her. I also, and my mother
Mary, wept along with them. The argument of
the Sahidic is: He sends for Joseph’s sons and daughters,
of whom the oldest was Lysia the purple-seller. They all wept
over their dying father.
21. And turning my eyes towards the region of the south, I saw Death already approaching, and all Gehenna with him, closely attended by his army and his satellites; and their clothes, their faces, and their mouths poured forth flames. And when my father Joseph saw them coming straight to him, his eyes dissolved in tears, and at the same time he groaned after a strange manner. Accordingly, when I saw the vehemence of his sighs, I drove back Death and all the host of servants which accompanied him. And I called upon my good Father, saying:—
22. O Father of all mercy, eye which seest, and ear which hearest, hearken to my prayers and supplications in behalf of the old man Joseph; and send Michael, the prince of Thine angels, and Gabriel, the herald of light, and all the light of Thine angels, and let their whole array walk with the soul of my father Joseph, until they shall have conducted it to Thee. This is the hour in which my father has need of compassion. And I say unto you, that all the saints, yea, as many men as are born in the world, whether they be just or whether they be perverse, must of necessity taste of death.
23. Therefore Michael and Gabriel came to the soul of my father Joseph, and took it, and wrapped it in a shining wrapper. Thus he committed his spirit into the hands of my good Father, and He bestowed upon him peace. But as yet none of his children knew that he had fallen asleep. And the angels preserved his soul from the demons of darkness which were in the way, and praised God even until they conducted it into the dwelling-place of the pious.
24. Now his body was lying prostrate and bloodless; wherefore I reached forth my hand, and put right his eyes and shut his mouth, and said to the virgin Mary: O my mother, where is the skill which he showed in all the time that he lived in this world? Lo! it has perished, as if it had never existed. And when his children heard me speaking with my mother, the pure virgin, they knew that he had already breathed his last, and they shed tears, and lamented. But I said to them: Assuredly the death of your father is not death, but life everlasting: for he has been freed from the troubles of this life, and has passed to perpetual and everlasting rest. When they heard these words, they rent their clothes, and wept.
25. And, indeed, the inhabitants of Nazareth and of Galilee, having heard of their lamentation, flocked to them, and wept from the third hour even to the ninth. And at the ninth hour they all went together to Joseph’s bed. And they lifted his body, after they had anointed it with costly unguents. But I entreated my Father in the prayer of the celestials—that same prayer which with my own hand I made before I was carried in the womb of the virgin Mary, my mother. And as soon as I had finished it, and pronounced the amen, a great multitude of angels came up; and I ordered two of them to stretch out their shining garments, and to wrap in them the body of Joseph, the blessed old man.
26. And I spoke to Joseph, and said:
The smell or corruption of death shall not have dominion over thee, nor
shall a worm ever come forth from thy body. Not a single limb of
it shall be broken, nor shall any hair on thy head be changed.
Nothing of thy body shall perish, O my father Joseph, but it will
remain entire and uncorrupted even until the banquet of the thousand
years.
Barnabas, 15; Hermas, i. 3; Irenæus, Contra
Hær., v. 33; Justin, Tryph., 81; Tertullian, Adv.
Marc., iii. 24. Caius and Dionysius imputed grossness and
sensuality to Cerinthus, because he spoke of the wedding feast of the
thousand years. All the
fathers placed the purgatorial fires, as the Greek Church does now, at
the day of judgment. Augustine was the first who brought forward
the supposition that the purification took place in Hades before the
day of judgment. Haag, Histoire des Dogmes, ii.
323.
27. Thereafter the chief men of the city came together to the place where the body of the blessed old man Joseph had been laid, bringing with them burial-clothes; and they wished to wrap it up in them after the manner in which the Jews are wont to arrange their dead bodies. And they perceived that he kept his shroud fast; for it adhered to the body in such a way, that when they wished to take it off, it was found to be like iron—impossible to be moved or loosened. Nor could they find any ends in that piece of linen, which struck them with the greatest astonishment. At length they carried him out to a place where there was a cave, and opened the gate, that they might bury his body beside the bodies of his fathers. Then there came into my mind the day on which he walked with me into Egypt, and that extreme trouble which he endured on my account. Accordingly, I bewailed his death for a long time; and lying upon his body, I said:—
28. O Death! who makest all knowledge to
vanish away, and raisest so many tears and lamentations, surely it is
God my Father Himself who hath granted thee this power. For men
die for the transgression of Adam and his wife Eve, and Death spares
not so much as one. Nevertheless, nothing happens to any one, or
is brought upon him, without the command of my Father. There have
certainly been men who have prolonged their life even to nine hundred
years; but they died. Yea, though some of them have lived longer,
they have, notwithstanding, succumbed to the same fate; nor has any one
of them ever said: I have not tasted death. For the Lord
never sends the same punishment more than once, since it hath pleased
my Father to bring it upon men. And at the very moment when it,
going forth, beholds the command descending to it from heaven, it
says: I will go forth against that man, and will greatly move
him. Then, without delay, it makes an onset on the soul, and
obtains the mastery of it, doing with it whatever it will. For,
because Adam did not the will of my Father, but transgressed His
commandment, the wrath of my Father was kindled against him, and He
doomed him to death; and thus it was that death came into the
world. But if Adam had observed my Father’s precepts, death
would never have fallen to his lot. Think you that I can ask my
good Father to send me a chariot of fire,
29. Having thus spoken, I embraced the body of my father Joseph, and wept over it; and they opened the door of the tomb, and placed his body in it, near the body of his father Jacob. And at the time when he fell asleep he had fulfilled a hundred and eleven years. Never did a tooth in his mouth hurt him, nor was his eyesight rendered less sharp, nor his body bent, nor his strength impaired; but he worked at his trade of a carpenter to the very last day of his life; and that was the six-and-twentieth of the month Abib.
30. And we apostles, when we heard these
things from our Saviour, rose up joyfully, and prostrated ourselves in
honour of Him, and said: O our Saviour, show us Thy grace.
Now indeed we have heard the word of life: nevertheless we
wonder, O our Saviour, at the fate of Enoch and Elias, inasmuch as they
had not to undergo death. For truly they dwell in the habitation
of the righteous even to the present day, nor have their bodies seen
corruption. Yet that old man Joseph the carpenter was,
nevertheless, Thy father after the flesh. And Thou hast ordered
us to go into all the world and preach the holy Gospel; and Thou hast
said: Relate to them the death of my father Joseph, and celebrate
to him with annual solemnity a festival and sacred day. And
whosoever shall take anything away from this narrative, or add anything
to it, commits sin.
31. And our Saviour answered and said:
In Comp.
32. And we said: O our Lord, our God
and Saviour, who are those four whom Thou hast said Antichrist will cut
off from the reproach they bring upon him? The Lord
answered: They are Enoch, Elias, Schila, and Tabitha.
————————————
First Greek Form.
Thomas the Israelite Philosopher’s Account of the Infancy of the Lord.
1. I Thomas, an Israelite, write you this account, that all the brethren from among the heathen may know the miracles of our Lord Jesus Christ in His infancy, which He did after His birth in our country. The beginning of it is as follows:—
2. This child Jesus, when five years old,
was playing in the ford of a mountain stream; and He collected the
flowing waters into pools, and made them clear immediately, and by a
word alone He made them obey Him. And having made some soft clay,
He fashioned out of it twelve sparrows. And it was the Sabbath
when He did these things. And there were also many other children
playing with Him. And a certain Jew, seeing what Jesus was doing,
playing on the Sabbath, went off immediately, and said to his father
Joseph: Behold, thy son is at the stream, and has taken clay, and
made of it twelve birds, and has profaned the Sabbath. And
Joseph, coming to the place and seeing, cried out to Him, saying:
Wherefore doest thou on the Sabbath what it is not lawful to do?
And Jesus clapped His hands, and cried out to the sparrows, and said to
them: Off you go! And the sparrows flew, and went off
crying. And the Jews seeing this were amazed, and went away and
reported to their chief men what they had seen Jesus doing. Pseudo-Matt. 26,
etc.
3. And the son of Annas the scribe was
standing there with Joseph; and he took a willow branch, and let out
the waters which Jesus had collected. And Jesus, seeing what was
done, was angry, and said to him: O wicked, impious, and foolish!
what harm did the pools and the waters do to thee? Behold, even
now thou shalt be dried up like a tree, and thou shalt not bring forth
either leaves, or root, Another
reading is, branches. One
ms. has: And Jesus, at the entreaty of
all of them, healed him.
4. After that He was again passing through
the village; and a boy ran up against Him, and struck His
shoulder. And Jesus was angry, and said to him: Thou shalt
not go back the way thou camest. And immediately he fell down
dead. And some who saw what had taken place, said: Whence
was this child begotten, that every word of his is certainly
accomplished? And the parents of the dead boy went away to
Joseph, and blamed him, saying: Since thou hast such a child, it
is impossible for thee to live with us in the village; or else teach
him to bless, and not to curse: Or, either teach
him to bless, and not to curse, or depart with him from this place;
for, etc.
5. And Joseph called the child apart, and
admonished Him, saying: Why doest thou such things, and these
people suffer, and hate us, and persecute us? And Jesus
said: I know that these words of thine are not thine
own; Or, are not mine,
but thine. Pseudo-Matt.
29. [The numerous references to the latter part of
Pseudo-Matthæi, see pp. 378–383, shows the close
relationship. But it is generally agreed that this narrative is
the older, and one of the sources of Pseudo-Matthæi.—R.]
Pseud.-Matt. 30, 31. Various
explanations have been given of this difficult passage by annotators,
who refer it to the A of the Hebrew, or of the Greek, or of the
Armenian alphabet. It seems, however, to answer very closely to
the old Phenician A, which was written *** or ***. The Paris ms. has: And he sat down to teach Jesus the letters,
and began the first letter Aleph; and Jesus says the second, Beth,
Gimel, and told him all the letters to the end. And shutting the
book, He taught the master the prophets.
7. And when the teacher Zacchæus heard
the child speaking such and so great allegories of the first letter, he
was at a great loss about such a narrative, and about His
teaching. And He said to those that were present:
Alas! I, wretch that I am, am at a loss, bringing shame upon
myself by having dragged this child hither. Take him away, then,
I beseech thee, brother Joseph. I cannot endure the sternness of
his look; I cannot make out his meaning at all. That child does
not belong to this earth; he can tame even fire. Assuredly he was
born before the creation of the world. What sort of a belly bore
him, what sort of a womb nourished him, I do not know. Alas! my
friend, he has carried me away; I cannot get at his meaning:
thrice wretched that I am, I have deceived myself. I made a
struggle to have a scholar, and I was found to have a teacher. My
mind is filled with shame, my friends, because I, an old man, have been
conquered by a child. There is nothing for me but despondency and
death on account of this boy, for I am not able at this hour to look
him in the face; and when everybody says that I have been beaten by a
little child, what can I say? And how can I give an account of
the lines of the first letter that he spoke about? I know not, O
my friends; for I can make neither beginning nor end of him.
Therefore, I beseech thee, brother Joseph, take him home. What
great thing he is, either god or angel, or what I am to say, I know
not. Instead of this chapter, the Paris
ms. has: And he was ashamed and
perplexed, because he knew not whence he knew the letters. And he
arose, and went home, in great astonishment at this strange
thing. It then goes on with a fragment of the
history of the dyer’s shop, as given in the Arabic Gospel of the
Infancy, ch. 37.
8. And when the Jews were encouraging Zacchæus, the child laughed aloud, and said: Now let thy learning bring forth fruit, and let the blind in heart see. I am here from above, that I may curse them, and call them to the things that are above, as He that sent me on your account has commanded me. And when the child ceased speaking, immediately all were made whole who had fallen under His curse. And no one after that dared to make Him angry, lest He should curse him, and he should be maimed.
9. And some days after, Jesus was playing in
an upper room of a certain house, and one of the children that were
playing with Him fell down from the house, and was killed. And,
when the other children saw this, they ran away, and Jesus alone stood
still. And the parents of the dead child coming,
reproached One of
themss. of the Latin Gospel inserts
here—Jesus, saying: Indeed, you made him fall down.
And Jesus said: I never made him fall. Pseudo-Matt.
32.
10. A few days after, a young man was
splitting wood in the corner, A better reading
would be ἐν τῇ
γειτονίᾳ, in the
neighbourhood, for ἐν
τῇ γωνίᾳ, in the
corner.
Pseudo-Matt. 33.
12. And again in seed-time the child went
out with His father to sow corn in their land. And while His
father was sowing, the child Jesus also sowed one grain of corn.
And when He had reaped it, and threshed it, He made a hundred
kors; The kor or chomer
was, according to Jahn, 32 pecks 1 pint. Pseudo-Matt.
34.
13. And His father was a carpenter, and at
that time made ploughs and yokes. And a certain rich man ordered
him to make him a couch. And one of what is called the cross
pieces being too short, they did not know what to do. The child
Jesus said to His father Joseph: Put down the two pieces of wood,
and make them even in the middle. And Joseph did as the child
said to him. And Jesus stood at the other end, and took hold of
the shorter piece of wood, and stretched it, and made it equal to the
other. And His father Joseph saw it, and wondered, and embraced
the child, and blessed Him, saying: Blessed am I, because God has
given me this child. Pseudo-Matt.
37.
14. And Joseph, seeing that the child was
vigorous in mind and body, again resolved that He should not remain
ignorant of the letters, and took Him away, and handed Him over to
another teacher. And the teacher said to Joseph: I shall
first teach him the Greek letters, and then the Hebrew. For the
teacher was aware of the trial that had been made of the child, and was
afraid of Him. Nevertheless he wrote out the alphabet, and gave
Him all his attention for a long time, and He made him no answer.
And Jesus said to him: If thou art really a teacher, and art well
acquainted with the letters, tell me the power of the Alpha, and I will
tell thee the power of the Beta. And the teacher was enraged at
this, and struck Him on the head. And the child, being in pain,
cursed him; and immediately he swooned away, and fell to the ground on
his face. And the child returned to Joseph’s house; and
Joseph was grieved, and gave orders to His mother, saying: Do not
let him go outside of the door, because those that make him angry
die. Pseudo-Matt.
38.
15. And after some time, another master
again, a genuine friend of Joseph, said to him: Bring the child
to my school; perhaps I shall be able to flatter him into learning his
letters. And Joseph said: If thou hast the courage,
brother, take him with thee. And he took Him with him in fear and
great agony; but the child went along pleasantly. And going
boldly into the school, He found a book lying on the reading-desk; and
taking it, He read not the letters that were in it, but opening His
mouth, He spoke by the Holy Spirit, and taught the law to those that
were standing round. And a great crowd having come together,
stood by and heard Him, and wondered at the ripeness of His teaching,
and the readiness of His words, and that He, child as He was, spoke in
such a way. And Joseph hearing of it, was afraid, and ran to the
school, in doubt lest his master too should be without
experience. Tischendorf suggests
ἀνάπηρος, maimed, for
ἄπειρος. Pseudo-Matt.
39.
16. And Joseph sent his son James to tie up
wood and bring it home, and the child Jesus also followed him.
And when James was gathering the fagots, a viper bit James’
hand. And when he was racked with pain, and at the point
of death, Jesus came near and blew upon the bite; and the pain ceased
directly, and the beast burst, and instantly James remained safe and
sound. Pseudo-Matt.
41.
17. And after this the infant of one of
Joseph’s neighbours fell sick and died, and its mother wept
sore. And Jesus heard that there was great lamentation and
commotion, and ran in haste, and found the child dead, and touched his
breast, and said: I say to thee, child, be not dead, but live,
and be with thy mother. And directly it looked up and
laughed. And He said to the woman: Take it, and give it
milk, and remember me. And seeing this, the crowd that was
standing by wondered, and said: Truly this child was either God
or an angel of God, for every word of his is a certain fact. And
Jesus went out thence, playing with the other children. Pseudo-Matt.
40.
19. And when He was twelve years old His
parents went as usual to Jerusalem to the feast of the passover with
their fellow-travellers. And after the passover they were coming
home again. And while they were coming home, the child Jesus went
back to Jerusalem. And His parents thought that He was in the
company. And having gone one day’s journey, they sought for
Him among their relations; and not finding Him, they were in great
grief, and turned back to the city seeking for Him. And after the
third day they found Him in the temple, sitting in the midst of the
teachers, both hearing the law and asking them questions. And
they were all attending to Him, and wondering that He, being a child,
was shutting the mouths of the elders and teachers of the people,
explaining the main points of the law and the parables of the
prophets. And His mother Mary coming up, said to Him: Why
hast thou done this to us, child? Behold, we have been seeking
for thee in great trouble. And Jesus said to them: Why do
you seek me? Do you not know that I must be about my
Father’s business? [This may be
rendered, as in R.V.,
————————————
Second Greek Form.
The Writing of the Holy Apostle Thomas Concerning the Childhood of the Lord.
1. I Thomas the Israelite have deemed it necessary to make known to all the brethren of the heathen the great things which our Lord Jesus Christ did in His childhood, when He dwelt in the body in the city of Nazareth, going in the fifth year of His age.
2. On one of the days, there being a rainstorm, He went out of the house where His mother was, and played on the ground where the waters were flowing. And He made pools, and brought in the waters, and the pools were filled with water. Then He says: It is my will that you become clear and excellent waters. And they became so directly. And a certain boy, the son of Annas the scribe, came past, and with a willow branch which he was carrying threw down the pools, and the water flowed out. And Jesus turning, said to him: O impious and wicked, how have the pools wronged thee, that thou hast emptied them? Thou shalt not go on thy way, and thou shalt be dried up like the branch which thou art carrying. And as he went along, in a short time he fell down and died. And when the children that were playing with him saw this, they wondered, and went away and told the father of the dead boy. And he ran and found his child dead, and he went away and reproached Joseph.
3. And Jesus made of that clay twelve sparrows, and it was the Sabbath. And a child ran and told Joseph, saying: Behold, thy child is playing about the stream, and of the clay he has made sparrows, which is not lawful. And when he heard this, he went, and said to the child: Why dost thou do this, profaning the Sabbath? But Jesus gave him no answer, but looked upon the sparrows, and said: Go away, fly, and live, and remember me. And at this word they flew, and went up into the air. And when Joseph saw it, he wondered.
4. And some days after, when Jesus was going
through the midst of the city, a boy threw a stone at Him, and struck
Him on the shoulder. And Jesus said to him: Thou shalt not
go on thy way. And directly falling down, he also died. And
they that happened to be there were struck with astonishment,
saying: Whence is this child, that every word he says is
certainly accomplished? And they also went and reproached Joseph,
saying: It is impossible for
5. And Joseph was sitting in his seat, and the child stood before him; and he took hold of Him by the ear, and pinched it hard. And Jesus looked at him steadily, and said: It is enough for thee.
6. And on the day after he took Him by the hand, and led Him to a certain teacher, Zacchæus by name, and says to him: O master, take this child, and teach him his letters. And he says: Hand him over to me, brother, and I shall teach him the Scripture; and I shall persuade him to bless all, and not to curse. And Jesus hearing, laughed, and said to them: You say what you know; but I know more than you, for I am before the ages. And I know when your fathers’ fathers were born; and I know how many are the years of your life. And hearing this, they were struck with astonishment. And again Jesus said to them: You wonder because I said to you that I knew how many are the years of your life. Assuredly I know when the world was created. Behold, you do not believe me now. When you see my cross, then will ye believe that I speak the truth. And they were struck with astonishment when they heard these things.
7. And Zacchæus, having written the
alphabet in Hebrew, says to Him: Alpha. And the child
says: Alpha. And again the teacher: Alpha; and the
child likewise. Then again the teacher says the Alpha for the
third time. Then Jesus, looking in the master’s face,
says: How canst thou, not knowing the Alpha, teach another the
Beta? And the child, beginning from the Alpha, said by Himself
the twenty-two letters. Then also He says again: Hear, O
teacher, the order of the first letter, and know how many entrances and
lines it has, and strokes common, crossing and coming
together. [Compare the
account in the version of the first Greek form, chap. 6, and the
footnote.—R.]
8. And after these things, on one of the days Jesus was playing with other children on the roof of a house. And one boy was pushed by another, and hurled down upon the ground, and he died. And seeing this, the boys that were playing with him ran away; and Jesus only was left standing upon the roof from which the boy had been hurled down. And when the news was brought to the parents of the dead boy, they ran weeping; and finding their boy lying dead upon the ground, and Jesus standing above, they supposed that their boy had been thrown down by Him; and fixing their eyes upon Him, they reviled Him. And seeing this, Jesus directly came down from the roof, and stood at the head of the dead body, and says to him: Zeno, did I throw thee down? Stand up, and tell us. For this was the name of the boy. And at the word the boy stood up and adored Jesus, and said: My lord, thou didst not throw me down, but thou hast brought me to life when I was dead.
9. And a few days after, one of the neighbours, when splitting wood, cut away the lower part of his foot with the axe, and was on the point of death from loss of blood. And a great number of people ran together, and Jesus came with them to the place. And He took hold of the young man’s wounded foot, and cured him directly, and says to him: Rise up, split thy wood. And he rose up and adored Him, giving thanks, and splitting the wood. Likewise also all that were there wondered, and gave thanks to Him.
10. And when He was six years old, Mary His mother sent Him to bring water from the fountain. And as He went along, the pitcher was broken. And going to the fountain He unfolded His overcoat, and drew water from the fountain, and filled it, and took the water to His mother. And seeing this, she was struck with astonishment, and embraced Him, and kissed Him.
11. And when Jesus had come to the eighth year of His age, Joseph was ordered by a certain rich man to make him a couch. For he was a carpenter. And he went out into the field to get wood; and Jesus went with him. And having cut two pieces of wood, and smoothed them with the axe, he put the one beside the other; and in measuring he found it too short. And when he saw this he was grieved, and sought to find another piece. And seeing this, Jesus says to him: Put these two pieces together, so as to make both ends even. And Joseph, in doubt as to what the child should mean, did as he was told. And He says to him again: Take a firm hold of the short piece. And Joseph, in astonishment, took hold of it. Then Jesus also, taking hold of the other end, drew it towards Himself, and make it equal to the other piece of wood. And He says to Joseph: Grieve no more, but do thy work without hindrance. And seeing this, he wondered greatly, and says to himself: Blessed am I, because God has given me such a boy. And when they came back to the city, Joseph gave an account of the matter to Mary. And when she heard and saw the strange miracles of her son, she rejoiced and glorified Him, with the Father and the Holy Spirit, now and ever, and for evermore. Amen.
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Here Beginneth the Treatise of the Boyhood of Jesus According to Thomas.
Chapter I.—How Mary and Joseph Fled with Him into Egypt.
When a commotion took place in consequence of the search made by Herod for our Lord Jesus Christ to kill Him, then an angel said to Joseph: Take Mary and her boy, and flee into Egypt from the face of those who seek to kill Him. And Jesus was two years old when He went into Egypt.
And as He was walking through a field of corn, He stretched forth His hand, and took of the ears, and put them over the fire, and rubbed them, and began to eat.
And when they had come into Egypt, they received hospitality in the house of a certain widow, and they remained in the same place one year.
And Jesus was in His third year. And seeing boys playing, He began to play with them. And He took a dried fish, and put it into a basin, and ordered it to move about. And it began to move about. And He said again to the fish: Throw out thy salt which thou hast, and walk into the water. And it so came to pass. And the neighbours, seeing what had been done, told it to the widow woman in whose house Mary His mother lived. And as soon as she heard it, she thrust them out of her house with great haste.
Chapter II.—How a Schoolmaster Thrust Him Out of the City.
And as Jesus was walking with Mary His mother through the middle of the city market-place, He looked and saw a schoolmaster teaching his scholars. And behold twelve sparrows that were quarrelling fell over the wall into the bosom of that schoolmaster, who was teaching the boys. And seeing this, Jesus was very much amused, and stood still. And when that teacher saw Him making merry, he said to his scholars with great fury: Go and bring him to me. And when they had carried Him to the master, he seized Him by the ear, and said: What didst thou see, to amuse thee so much? And He said to him: Master, see my hand full of wheat. I showed it to them, and scattered the wheat among them, and they carry it out of the middle of the street where they are in danger; and on this account they fought among themselves to divide the wheat. And Jesus did not pass from the place until it was accomplished. And this being done, the master began to thrust Him out of the city, along with His mother.
Chapter III.—How Jesus Went Out of Egypt.
And, lo, the angel of the Lord met Mary, and said to her: Take up the boy, and return into the land of the Jews, for they who sought His life are dead. And Mary rose up with Jesus; and they proceeded into the city of Nazareth, which is among the possessions of her father. And when Joseph went out of Egypt after the death of Herod, he kept Him in the desert until there should be quietness in Jerusalem on the part of those who were seeking the boy’s life. And he gave thanks to God because He had given him understanding, and because he had found favour in the presence of the Lord God. Amen.
Chapter IV.—What the Lord Jesus Did in the City of Nazareth.
It is glorious that Thomas the Israelite and apostle of the Lord gives an account also of the works of Jesus after He came out of Egypt into Nazareth. Understand all of you, my dearest brethren, what the Lord Jesus did when He was in the city of Nazareth; the first chapter of which is as follows:—
And when Jesus was five years old, there fell a great
rain upon the earth, and the boy Jesus walked up and down through
it. And there was a terrible rain, and He collected it into a
fish-pond, and ordered it by His word to become clear. And
immediately it became so. Again He took of the clay which was of
that fish-pond, and made of it to the number of twelve sparrows.
And it was the Sabbath when Jesus did this among the boys of the
Jews. And the boys of the Jews went away, and said to Joseph His
father: Behold, thy son was playing along with us, and he took
clay and made sparrows, which it was not lawful to do on the Sabbath;
and he has broken it. And Joseph went away to the boy Jesus, and
said to Him: Why hast thou done this, which it was not lawful to
do on the Sabbath? And Jesus opened His hands, and ordered the
sparrows, saying: Go up into the air, and fly; nobody shall kill
you. And they flew, and began to cry out, and praise God
Almighty. And the Jews seeing what had hap
Chapter V.—How the Citizens Were Enraged Against Joseph on Account of the Doings of Jesus.
And a few days after, as Jesus was walking through the town with Joseph, one of the children ran up and struck Jesus on the arm. And Jesus said to him: So shalt thou not finish thy journey. And immediately he fell to the ground, and died. And those who saw these wonderful things cried out, saying: Whence is that boy? And they said to Joseph: It is not right for such a boy to be among us. And Joseph went and brought Him. And they said to him: Go away from this place; but if thou must live with us, teach him to pray, and not to blaspheme: but our children have been killed. Joseph called Jesus, and reproved Him, saying: Why dost thou blaspheme? For these people who live here hate us. And Jesus said: I know that these words are not mine, but thine; but I will hold my tongue for thy sake: and let them see to it in their wisdom. And immediately those who were speaking against Jesus became blind. And they walked up and down, and said: All the words which proceed from his mouth are accomplished. And Joseph seeing what Jesus had done, in a fury seized Him by the ear; and Jesus said to Joseph in anger: It is enough for thee to see me, not to touch me. For thou knowest not who I am; but if thou didst know, thou wouldst not make me angry. And although just now I am with thee, I was made before thee.
Chapter VI.—How Jesus Was Treated by the Schoolmaster.
Therefore a certain man named Zacheus [In this book, the
name Zacheus is given in different form, following the
Latin.—R.] A slight
alteration is here made upon the punctuation of the original.
And that schoolmaster said to Joseph: Bring
him to me, and I shall teach him letters. And Joseph took hold of
the boy Jesus, and led Him to the house of a certain schoolmaster,
where other boys were being taught. Now the master in soothing
words began to teach Him His letters, and wrote for Him the first line,
which is from A to T, This refers to the
Hebrew alphabet. Better,
perhaps: And when He began to tell that teacher. This passage is
hopelessly corrupt. The writer of this Gospel knew very little
Greek, and probably the text from which he was translating was also
here in a bad state. [Compare the accounts in the versions from
the Greek forms.—R.]
And Zacheus, seeing that He so divided the first
letter, was stupefied about the first letter, and about such a human
being and such learning; and he cried out, and said: Woe’s
me, for I am quite stupefied; I have brought disgrace upon myself
through that child. And he said to Joseph: I earnestly
entreat thee, brother, take him away from me, because I cannot look
upon his face, nor hear his mighty words. Because that child can
tame fire and bridle the sea: for he was born before the
ages. What womb brought him forth, or what mother The Greek
original has μήτρα, which he seems to have
confounded with μήτηρ.
Chapter VII.—How Jesus Raised a Boy to Life.
One day, when Jesus was climbing on a certain
house, along with the children, He began to play with them. And
one of the boys fell down through a back-door, and died
immediately. And when the children saw this, they all ran away;
but Jesus remained in the house. Or, on the
house.
Chapter VIII.—How Jesus Healed a Boy’s Foot.
And a few days thereafter, a boy in that town was splitting wood, and struck his foot. And a great crowd went to him, and Jesus too went with them. And He touched the foot which had been hurt, and immediately it was made whole. And Jesus said to him: Rise, and split the wood, and remember me. And when the crowd saw the miracles that were done by Him, they adored Jesus, and said: Indeed we most surely believe that Thou art God.
Chapter IX.—How Jesus Carried Water in a Cloak.
And when Jesus was six years old, His mother sent Him to draw water. And when Jesus had come to the fountain, or to the well, there were great crowds there, and they broke His pitcher. And He took the cloak which He had on, and filled it with water, and carried it to His mother Mary. And His mother, seeing the miracles which Jesus had done, kissed Him, and said: O Lord, hear me, and save my son.
Chapter X.—How Jesus Sowed Wheat.
In the time of sowing, Joseph went out to sow
wheat, and Jesus followed him. And when Joseph began to sow,
Jesus stretched out His hand, and took as much wheat as He could hold
in His fist, and scattered it. Joseph therefore came at
reaping-time to reap his harvest. Jesus came also, and collected
the ears which He had scattered, and they made a hundred pecks The modius
or modium was almost exactly two gallons.
Chapter XI.—How Jesus Made a Short Piece of Wood of the Same Length as a Longer One.
And Jesus reached the age of eight years.
Joseph was a master builder, But probably
architector here is equal to τέκτων, a carpenter. Perhaps
sectum, cut, is the true reading, and not actum.
Chapter XII.—How Jesus Was Handed Over to Learn His Letters.
And Joseph, seeing that He had such favour, and
that He was increasing in stature, thought it right to take Him to
learn His letters. And he handed Him over to another teacher to
be taught. And that teacher said to Joseph: What letters
dost thou wish me to teach that boy? Joseph answered and
said: First teach him the Gentile letters, and then the
Hebrew. For the teacher knew that He was very intelligent, and
willingly took Him in hand. And writing for Him the first line,
which is A and B, he taught Him for some hours. This is his
translation of ἐπὶ πολλην
ωραν. Here again he
makes a mistranslation—δύναμις,
fortitudo.
And Jesus returned home. And Joseph gave orders to Mary His mother, not to let Him go out of the court of his house.
Chapter XIII.—How He Was Handed Over to Another Master.
Many days after came another teacher, a friend of
Joseph, and said to him: Hand him over to me, and I with much
sweetness will teach him his letters. And Joseph said to
him: If thou art able, take him and teach him. May it be
attended with joy. When the teacher had taken Him, he went along
in fear and in great firmness, and held Him with exultation. And
when He had come to the teacher’s house, He found a book lying
there, and took it and opened it, and did not read what was written in
the book; but opened His mouth, and spoke from the Holy Spirit, and
taught the law. And, indeed, all who were standing there listened
to Him attentively; and the master sat down beside Him, and listened to
Him with pleasure, and entreated Him to teach them more. And a
great crowd being gathered together, they heard all the holy teaching
which He taught, and the choice words which came forth from the mouth
of Him who, child as He was, spake such things. And Joseph,
hearing of this, was afraid, and running Some words
have been omitted here in the ms., but the
sense is obvious enough.
Chapter XIV.—How Jesus Delivered James from the Bite of a Serpent.
And Joseph sent James to gather straw, and Jesus followed him. And while James was gathering the straw, a viper bit him; and he fell to the ground, as if dead from the poison. And Jesus seeing this, blew upon his wound; and immediately James was made whole, and the viper died.
Chapter XV.—How Jesus Raised a Boy to Life.
A few days after, a child, His neighbour, died, and his mother mourned for him sore. Jesus, hearing this, went and stood over the boy, and knocked upon his breast, and said: I say to thee, child, do not die, but live. And immediately the child rose up. And Jesus said to the boy’s mother: Take thy son, and give him the breast, and remember me. And the crowd, seeing this miracle, said: In truth, this child is from heaven; for already has he freed many souls from death, and he has made whole all that hope in him.
The scribes and Pharisees said to Mary: Art
thou the mother of this child? And Mary said: Indeed I
am. And they said to her: Blessed art thou among
women,
And all these things I Thomas the Israelite have
written what I have seen, and have recounted them to the Gentiles and
to our brethren, and many other things done by Jesus, who was born in
the land of Judah. Behold, the house of Israel has seen all, from
the first even to the last; how great signs and wonders Jesus did among
them, which were exceedingly good, and invisible to their
father, This, I think,
means: and which their father Israel, i.e. their fathers
generally, had not seen.
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In the name of the Father, and the Son, and the Holy Spirit, one God.
With the help and favour of the Most High we begin to write a book of the miracles of our Lord and Master and Saviour Jesus Christ, which is called the Gospel of the Infancy: in the peace of the Lord. Amen.
1. We find Or, have
found. He is
called Joseph Caiaphas in Josephus, Antiq., xviii. 2.
2.
2. In the three hundred and ninth year of
the era of Alexander, Augustus put forth an edict, that every man
should be enrolled in his native place. Joseph therefore arose,
and taking Mary his spouse, went away to The Latin
translation in Tischendorf has Hierosolyma, which, as the form in the
rest of the translation is feminine, means “from
Jerusalem.” But as the Arabic can mean only “to
Jerusalem,” the acc. plural of the neut. form may be here
intended.
3. Wherefore, after sunset, the old woman,
and Joseph with her, came to the cave, and they both went in.
And, behold, it was filled with lights more beautiful than the gleaming
of lamps and candles, Or, with the
lights of lamps and candles, more beautiful than lightning, and more
splendid than sunlight.
4. Then came shepherds; and when they had lighted a fire, and were rejoicing greatly, there appeared to them the hosts of heaven praising and celebrating God Most High. And while the shepherds were doing the same, the cave was at that time made like a temple of the upper world, since both heavenly and earthly voices glorified and magnified God on account of the birth of the Lord Christ. And when that old Hebrew woman saw the manifestation of those miracles, she thanked God, saying: I give Thee thanks, O God, the God of Israel, because mine eyes have seen the birth of the Saviour of the world.
5. And the time of circumcision, that is,
the eighth day, being at hand, the child was to be circumcised
according to the law. Wherefore they circumcised Him in the
cave. And the old Hebrew woman took the piece of skin; but some
say that she took the navel-string, and laid it past in a jar of old
oil of nard. And she had a son, a dealer in unguents, and she
gave it to him, saying: See that thou do not sell this jar of
unguent of nard, even although three hundred denarii
6. Then old Simeon saw Him shining like a
pillar of light, when the Lady Mary, His virgin mother, rejoicing over
Him, was carrying Him in her arms. And angels, praising Him,
stood round Him in a circle, like life guards standing by a king.
Simeon therefore went up in haste to the Lady Mary, and, with hands
stretched out before her, said to the Lord Christ: Now, O my
Lord, let Thy servant depart in peace, according to Thy word; for mine
eyes have seen Thy compassion, which Thou hast prepared for the
salvation of all peoples, a light to all nations, and glory to Thy
people Israel. Hanna also, a prophetess, was present, and came
up, giving thanks to God, and calling the Lady Mary blessed.
7. And it came to pass, when the Lord Jesus
was born at Bethlehem of Judæa, in the time of King Herod, behold,
magi came from the east to Jerusalem, as Zeraduscht For this
prediction of Zoroaster, see Smith’s Dict. of the Bible,
art. Magi.
8. And their kings and chief men came together to them, asking what they had seen or done, how they had gone and come back, what they had brought with them. And they showed them that swathing-cloth which the Lady Mary had given them. Wherefore they celebrated a feast, and, according to their custom, lighted a fire and worshipped it, and threw that swathing-cloth into it; and the fire laid hold of it, and enveloped it. And when the fire had gone out, they took out the swathing-cloth exactly as it had been before, just as if the fire had not touched it. Wherefore they began to kiss it, and to put it on their heads and their eyes, saying: This verily is the truth without doubt. Assuredly it is a great thing that the fire was not able to burn or destroy it. Then they took it, and with the greatest honour laid it up among their treasures.
9. And when Herod saw that the magi had left
him, and not come back to him, he summoned the priests and the wise
men, and said to them: Show me where Christ is to be born.
And when they answered, In Bethlehem of Judæa, he began to think
of putting the Lord Jesus Christ to death. Then appeared an angel
of the Lord to Joseph in his sleep, and said: Rise, take the boy
and His mother, and go away into Egypt.
10. While he is reflecting how he is to set about his journey, morning came upon him after he had gone a very little way. And now he was approaching a great city, in which there was an idol, to which the other idols and gods of the Egyptians offered gifts and vows. And there stood before this idol a priest ministering to him, who, as often as Satan spoke from that idol, reported it to the inhabitants of Egypt and its territories. This priest had a son, three years old, beset by several demons; and he made many speeches and utterances; and when the demons seized him, he tore his clothes, and remained naked, and threw stones at the people. And there was a hospital in that city dedicated to that idol. And when Joseph and the Lady Mary had come to the city, and had turned aside into that hospital, the citizens were very much afraid; and all the chief men and the priests of the idols came together to that idol, and said to it: What agitation and commotion is this that has arisen in our land? The idol answered them: A God has come here in secret, who is God indeed; nor is any god besides Him worthy of divine worship, because He is truly the Son of God. And when this land became aware of His presence, it trembled at His arrival, and was moved and shaken; and we are exceedingly afraid from the greatness of His power. And in the same hour that idol fell down, and at its fall all, inhabitants of Egypt and others, ran together.
11. And the son of the priest, his usual disease
having come upon him, entered the hospital, and there came upon Joseph
and the Lady Mary, from whom all others had fled. The Lady Mary
had washed the cloths of the Lord Christ, and had spread them over some
wood. That demoniac boy, therefore, came and took one of the
cloths, and put it on his head. Then the demons, fleeing in the
shape of ravens and serpents, began to go forth out of his mouth.
The boy, being immediately healed at the command of the Lord Christ,
began to praise God, and then to give thanks to the Lord who had healed
him. And
12. Here was fulfilled the prophecy which
says, Out of Egypt have I called my son. Burning to death was
the punishment of those convicted of sacrilege and the practice of
magic. It was inflicted also on slaves for grave offences against
their masters.
13. Going out thence, they came to a place where there were robbers who had plundered several men of their baggage and clothes, and had bound them. Then the robbers heard a great noise, like the noise of a magnificent king going out of his city with his army, and his chariots and his drums; and at this the robbers were terrified, and left all their plunder. And their captives rose up, loosed each other’s bonds, recovered their baggage, and went away. And when they saw Joseph and Mary coming up to the place, they said to them: Where is that king, at the hearing of the magnificent sound of whose approach the robbers have left us, so that we have escaped safe? Joseph answered them: He will come behind us.
14. Thereafter they came into another city, where there was a demoniac woman whom Satan, accursed and rebellious, had beset, when on one occasion she had gone out by night for water. She could neither bear clothes, nor live in a house; and as often as they tied her up with chains and thongs, she broke them, and fled naked into waste places; and, standing in cross-roads and cemeteries, she kept throwing stones at people, and brought very heavy calamities upon her friends. And when the Lady Mary saw her, she pitied her; and upon this Satan immediately left her, and fled away in the form of a young man, saying: Woe to me from thee, Mary, and from thy son. So that woman was cured of her torment, and being restored to her senses, she blushed on account of her nakedness; and shunning the sight of men, went home to her friends. And after she put on her clothes, she gave an account of the matter to her father and her friends; and as they were the chief men of the city, they received the Lady Mary and Joseph with the greatest honour and hospitality.
15. On the day after, being supplied by them with provision for their journey, they went away, and on the evening of that day arrived at another town, in which they were celebrating a marriage; but, by the arts of accursed Satan and the work of enchanters, the bride had become dumb, and could not speak a word. And after the Lady Mary entered the town, carrying her son the Lord Christ, that dumb bride saw her, and stretched out her hands towards the Lord Christ, and drew Him to her, and took Him into her arms, and held Him close and kissed Him, and leaned over Him, moving His body back and forwards. Immediately the knot of her tongue was loosened, and her ears were opened; and she gave thanks and praise to God, because He had restored her to health. And that night the inhabitants of that town exulted with joy, and thought that God and His angels had come down to them.
16. There they remained three days, being held in great honour, and living splendidly. Thereafter, being supplied by them with provision for their journey, they went away and came to another city, in which, because it was very populous, they thought of passing the night. And there was in that city an excellent woman: and once, when she had gone to the river to bathe, lo, accursed Satan, in the form of a serpent, had leapt upon her, and twisted himself round her belly; and as often as night came on, he tyrannically tormented her. This woman, seeing the mistress the Lady Mary, and the child, the Lord Christ, in her bosom, was struck with a longing for Him, and said to the mistress the Lady Mary: O mistress, give me this child, that I may carry him, and kiss him. She therefore gave Him to the woman; and when He was brought to her, Satan let her go, and fled and left her, nor did the woman ever see him after that day. Wherefore all who were present praised God Most High, and that woman bestowed on them liberal gifts
17. On the day after, the same woman took scented
water to wash the Lord Jesus; and after she had washed Him, she took
the water with which she had done it, and poured part of it upon a girl
who was living there, whose body was white with leprosy, and washed her
with it. And as soon as this was done, the girl was cleansed from
her leprosy. And the towns
18. When they had given her permission, she went with them. And afterwards they came to a city, in which was the castle of a most illustrious prince, who kept a house for the entertainment of strangers. They turned into this place; and the girl went away to the prince’s wife; and she found her weeping and sorrowful, and she asked why she was weeping. Do not be surprised, said she, at my tears; for I am overwhelmed by a great affliction, which as yet I have not endured to tell to any one. Perhaps, said the girl, if you reveal it and disclose it to me, I may have a remedy for it. Hide this secret, then, replied the princess, and tell it to no one. I was married to this prince, who is a king and ruler over many cities, and I lived long with him, but by me he had no son. And when at length I produced him a son, he was leprous; and as soon as he saw him, he turned away with loathing, and said to me: Either kill him, or give him to the nurse to be brought up in some place from which we shall never hear of him more. After this I can have nothing to do with thee, and I will never see thee more. On this account I know not what to do, and I am overwhelmed with grief. Alas! my son. Alas! my husband. Did I not say so? said the girl. I have found a cure for thy disease, and I shall tell it thee. For I too was a leper; but I was cleansed by God, who is Jesus, the son of the Lady Mary. And the woman asking her where this God was whom she had spoken of, Here, with thee, said the girl; He is living in the same house. But how is this possible? said she. Where is he? There, said the girl, are Joseph and Mary; and the child who is with them is called Jesus; and He it is who cured me of my disease and my torment. But by what means, said she, wast thou cured of thy leprosy? Wilt thou not tell me that? Why not? said the girl. I got from His mother the water in which He had been washed, and poured it over myself; and so I was cleansed from my leprosy. Then the princess rose up, and invited them to avail themselves of her hospitality. And she prepared a splendid banquet for Joseph in a great assembly of the men of the place. And on the following day she took scented water with which to wash the Lord Jesus, and thereafter poured the same water over her son, whom she had taken with her; and immediately her son was cleansed from his leprosy. Therefore, singing thanks and praises to God, she said: Blessed is the mother who bore thee, O Jesus; dost thou so cleanse those who share the same nature with thee with the water in which thy body has been washed? Besides, she bestowed great gifts upon the mistress the Lady Mary, and sent her away with great honour.
19. Coming thereafter to another city, they wished to spend the night in it. They turned aside, therefore, to the house of a man newly married, but who, under the influence of witchcraft, was not able to enjoy his wife; and when they had spent that night with him, his bond was loosed. And at daybreak, when they were girding themselves for their journey, the bridegroom would not let them go, and prepared for them a great banquet.
20. They set out, therefore, on the following day; and as they came near another city, they saw three women weeping as they came out of a cemetery. And when the Lady Mary beheld them, she said to the girl who accompanied her: Ask them what is the matter with them, or what calamity has befallen them. And to the girl’s questions they made no reply, but asked in their turn: Whence are you, and whither are you going? for the day is already past, and night is coming on apace. We are travellers, said the girl, and are seeking a house of entertainment in which we may pass the night. They said: Go with us, and spend the night with us. They followed them, therefore, and were brought into a new house with splendid decorations and furniture. Now it was winter; and the girl, going into the chamber of these women, found them again weeping and lamenting. There stood beside them a mule, covered with housings of cloth of gold, and sesame was put before him; and the women were kissing him, and giving him food. And the girl said: What is all the ado, my ladies, about this mule? They answered her with tears, and said: This mule, which thou seest, was our brother, born of the same mother with ourselves. And when our father died, and left us great wealth, and this only brother, we did our best to get him married, and were preparing his nuptials for him, after the manner of men. But some women, moved by mutual jealousy, bewitched him unknown to us; and one night, a little before daybreak, when the door of our house was shut, we saw that this our brother had been turned into a mule, as thou now beholdest him. And we are sorrowful, as thou seest, having no father to comfort us: there is no wise man, or magician, or enchanter in the world that we have omitted to send for; but nothing has done us any good. And as often as our hearts are overwhelmed with grief, we rise and go away with our mother here, and weep at our father’s grave, and come back again.
21. And when the girl heard these things, Be of
22. Moreover, both the sisters said to their mother: Our brother indeed, by the aid of the Lord Jesus Christ, and by the salutary intervention of this girl, who pointed out to us Mary and her son, has been raised to human form. Now, indeed, since our brother is unmarried, it would do very well for us to give him as his wife this girl, their servant. And having asked the Lady Mary, and obtained her consent, they made a splendid wedding for the girl; and their sorrow being changed into joy, and the beating of their breasts into dancing, they began to be glad, to rejoice, to exult, and sing—adorned, on account of their great joy, in most splendid and gorgeous attire. Then they began to recite songs and praises, and to say: O Jesus, son of David, who turnest sorrow into gladness, and lamentations into joy! And Joseph and Mary remained there ten days. Thereafter they set out, treated with great honours by these people, who bade them farewell, and from bidding them farewell returned weeping, especially the girl.
23. And turning away from this place, they came to a desert; and hearing that it was infested by robbers, Joseph and the Lady Mary resolved to cross this region by night. But as they go along, behold, they see two robbers lying in the way, and along with them a great number of robbers, who were their associates, sleeping. Now those two robbers, into whose hands they had fallen, were Titus and Dumachus. Titus therefore said to Dumachus: I beseech thee to let these persons go freely, and so that our comrades may not see them. And as Dumachus refused, Titus said to him again: Take to thyself forty drachmas from me, and hold this as a pledge. At the same time he held out to him the belt which he had about his waist, to keep him from opening his mouth or speaking. And the Lady Mary, seeing that the robber had done them a kindness, said to him: The Lord God will sustain thee by His right hand, and will grant thee remission of thy sins. And the Lord Jesus answered, and said to His mother: Thirty years hence, O my mother, the Jews will crucify me at Jerusalem, and these two robbers will be raised upon the cross along with me, Titus on my right hand and Dumachus on my left; and after that day Titus shall go before me into Paradise. And she said: God keep this from thee, my son. And they went thence towards a city of idols, which, as they came near it, was changed into sand-hills.
24. Hence they turned aside to that sycamore
which is now called Matarea, Matarea, or
Matariyeh, the site of Heliopolis or On, is a little way to the N.E. of
Cairo. Ismail Pasha is said to have presented, on his visit to
the Paris Exhibition of 1867, the tree and the ground surrounding it to
the Empress of the French. For some interesting particulars about
the tree, see a paragraph, by B.H.C. (i.e., Mr. B. Harris Cowper, who
has translated the Apocryphal Gospels), in the Leisure Hour for
2d November, 1867.
25. Thence they came down to Memphis, and saw Pharaoh, and remained three years in Egypt; and the Lord Jesus did in Egypt very many miracles which are recorded neither in the Gospel of the Infancy nor in the perfect Gospel.
26. And at the end of the three years He came back out of Egypt, and returned. And when they had arrived at Judæa, Joseph was afraid to enter it; but hearing that Herod was dead, and that Archelaus his son had succeeded him, he was afraid indeed, but he went into Judæa. And an angel of the Lord appeared to him, and said: O Joseph, go into the city of Nazareth, and there abide.
Wonderful indeed, that the Lord of the world should be thus borne and carried about through the world!
28. There was in the same place another woman, a neighbour of her whose son had lately been restored to health. And as her son was labouring under the same disease, and his eyes were now almost blinded, she wept night and day. And the mother of the child that had been cured said to her: Why dost thou not take thy son to the Lady Mary, as I did with mine when he was nearly dead? And he got well with that water with which the body of her son Jesus had been washed. And when the woman heard this from her, she too went and got some of the same water, and washed her son with it, and his body and his eyes were instantly made well. Her also, when she had brought her son to her, and disclosed to her all that had happened, the Lady Mary ordered to give thanks to God for her son’s restoration to health, and to tell nobody of this matter.
29. There were in the same city two women,
wives of one man, each having a son ill with fever. The one was
called Mary, and her son’s name was Cleopas. She rose and
took up her son, and went to the Lady Mary, the mother of Jesus, and
offering her a beautiful mantle, said: O my Lady Mary, accept
this mantle, and for it give me one small bandage. Mary did so,
and the mother of Cleopas went away, and made a shirt of it, and put it
on her son. So he was cured of his disease; but the son of her
rival died. Hence there sprung up hatred between them; and as
they did the house-work week about, and as it was the turn of Mary the
mother of Cleopas, she heated the oven to bake bread; and going away to
bring the lump that she had kneaded, she left her son Cleopas beside
the oven. Her rival seeing him alone—and the oven was very
hot with the fire blazing under it—seized him and threw him into
the oven, and took herself off. Mary coming back, and seeing her
son Cleopas lying in the oven laughing, and the oven quite cold, as if
no fire had ever come near it, knew that her rival had thrown him into
the fire. She drew him out, therefore, and took him to the Lady
Mary, and told her of what had happened to him. And she
said: Keep silence, and tell nobody of the affair; for I am
afraid for you if you divulge it. After this her rival went to
the well to draw water; and seeing Cleopas playing beside the well, and
nobody near, she seized him and threw him into the well, and went home
herself. And some men who had gone to the well for water saw the
boy sitting on the surface of the water; and so they went down and drew
him out. And they were seized with a great admiration of that
boy, and praised God. Then came his mother, and took him up, and
went weeping to the Lady Mary, and said: O my lady, see what my
rival has done to my son, and how she has thrown him into the well; she
will be sure to destroy him some day or other. The Lady Mary said
to her: God will avenge thee upon her. Thereafter, when her
rival went to the well to draw water, her feet got entangled in the
rope, and she fell into the well. Some men came to draw her out,
but they found her skull fractured and her bones broken. Thus she
died a miserable death, and in her came to pass that saying: They
have digged a well deep, but have fallen into the pit which they had
prepared.
30. Another woman there had twin sons who had
fallen into disease, and one of them died, and the other was at his
last breath. And his mother, weeping, lifted him up, and took him
to the Lady Mary, and said: O my lady, aid me and succour
me. For I had two sons, and I have just buried the one, and the
other is at the point of death. See how I am going to entreat and
pray to God. And she began to say: O Lord, Thou art
compassionate, and merciful, and full of affection. Thou gavest
me two sons, of whom Thou hast taken away the one: this one at
least leave to me. Wherefore the Lady Mary, seeing the fervour of
her weeping, had compassion on her, and said: Put thy son in my
son’s bed, and cover him with his clothes. And when she had
put him in the bed in which Christ was lying, he had already closed his
eyes in death; but as soon as the smell of the clothes of the Lord
Jesus Christ reached the boy, he opened his eyes, and, calling upon his
mother with a loud voice, he asked for bread, and took it and sucked
it. Then his mother said: O Lady Mary, now I know that the
power of God dwelleth in thee, so that thy son heals those that partake
of the same nature with himself, as soon as they have touched his
clothes. This boy that
31. Moreover, there was there a leprous woman, and she went to the Lady Mary, the mother of Jesus, and said: My lady, help me. And the Lady Mary answered: What help dost thou seek? Is it gold or silver? or is it that thy body be made clean from the leprosy? And that woman asked: Who can grant me this? And the Lady Mary said to her: Wait a little, until I shall have washed my son Jesus, and put him to bed. The woman waited, as Mary had told her; and when she had put Jesus to bed, she held out to the woman the water in which she had washed His body, and said: Take a little of this water, and pour it over thy body. And as soon as she had done so, she was cleansed, and gave praise and thanks to God.
32. Therefore, after staying with her three days, she went away; and coming to a city, saw there one of the chief men, who had married the daughter of another of the chief men. But when he saw the woman, he beheld between her eyes the mark of leprosy in the shape of a star; and so the marriage was dissolved, and became null and void. And when that woman saw them in this condition, weeping and overwhelmed with sorrow, she asked the cause of their grief. But they said: Inquire not into our condition, for to no one living can we tell our grief, and to none but ourselves can we disclose it. She urged them, however, and entreated them to entrust it to her, saying that she would perhaps be able to tell them of a remedy. And when they showed her the girl, and the sign of leprosy which appeared between her eyes, as soon as she saw it, the woman said: I also, whom you see here, laboured under the same disease, when, upon some business which happened to come in my way, I went to Bethlehem. There going into a cave, I saw a woman named Mary, whose son was he who was named Jesus; and when she saw that I was a leper, she took pity on me, and handed me the water with which she had washed her son’s body. With it I sprinkled my body, and came out clean. Then the woman said to her: Wilt thou not, O lady, rise and go with us, and show us the Lady Mary? And she assented; and they rose and went to the Lady Mary, carrying with them splendid gifts. And when they had gone in, and presented to her the gifts, they showed her the leprous girl whom they had brought. The Lady Mary therefore said: May the compassion of the Lord Jesus Christ descend upon you; and handling to them also a little of the water in which she had washed the body of Jesus Christ, she ordered the wretched woman to be bathed in it. And when this had been done, she was immediately cured; and they, and all standing by, praised God. Joyfully therefore they returned to their own city, praising the Lord for what He had done. And when the chief heard that his wife had been cured, he took her home, and made a second marriage, and gave thanks to God for the recovery of his wife’s health.
33. There was there also a young woman afflicted by Satan; for that accursed wretch repeatedly appeared to her in the form of a huge dragon, and prepared to swallow her. He also sucked out all her blood, so that she was left like a corpse. As often as he came near her, she, with her hands clasped over her head, cried out, and said: Woe, woe’s me, for nobody is near to free me from that accursed dragon. And her father and mother, and all who were about her or saw her, bewailed her lot; and men stood round her in a crowd, and all wept and lamented, especially when she wept, and said: Oh, my brethren and friends, is there no one to free me from that murderer? And the daughter of the chief who had been healed of her leprosy, hearing the girl’s voice, went up to the roof of her castle, and saw her with her hands clasped over her head weeping, and all the crowds standing round her weeping as well. She therefore asked the demoniac’s husband whether his wife’s mother were alive. And when he answered that both her parents were living, she said: Send for her mother to come to me. And when she saw that he had sent for her, and she had come, she said: Is that distracted girl thy daughter? Yes, O lady, said that sorrowful and weeping woman, she is my daughter. The chief’s daughter answered: Keep my secret, for I confess to thee that I was formerly a leper; but now the Lady Mary, the mother of Jesus Christ, has healed me. But if thou wishest thy daughter to be healed, take her to Bethlehem, and seek Mary the mother of Jesus, and believe that thy daughter will be healed; I indeed believe that thou wilt come back with joy, with thy daughter healed. As soon as the woman heard the words of the chief’s daughter, she led away her daughter in haste; and going to the place indicated, she went to the Lady Mary, and revealed to her the state of her daughter. And the Lady Mary hearing her words, gave her a little of the water in which she had washed the body of her son Jesus, and ordered her to pour it on the body of her daughter. She gave her also from the clothes of the Lord Jesus a swathing-cloth, saying: Take this cloth, and show it to thine enemy as often as thou shalt see him. And she saluted them, and sent them away.
34. When, therefore, they had gone away from her,
and returned to their own district, and the time was at hand at which
Satan was wont to attack her, at this very time that accursed one
appeared to her in the shape of a huge dragon, and
35. Another woman was living in the same
place, whose son was tormented by Satan. He, Judas by name, as
often as Satan seized him, used to bite all who came near him; and if
he found no one near him, he used to bite his own hands and other
limbs. The mother of this wretched creature, then, hearing the
fame of the Lady Mary and her son Jesus, rose up and brought her son
Judas with her to the Lady Mary. In the meantime, James and Joses
had taken the child the Lord Jesus with them to play with the other
children; and they had gone out of the house and sat down, and the Lord
Jesus with them. And the demoniac Judas came up, and sat down at
Jesus’ right hand: then, being attacked by Satan in the
same manner as usual, he wished to bite the Lord Jesus, but was not
able; nevertheless he struck Jesus on the right side, whereupon He
began to weep. And immediately Satan went forth out of that boy,
fleeing like a mad dog. And this boy who struck Jesus, and out of
whom Satan went forth in the shape of a dog, was Judas Iscariot, who
betrayed Him to the Jews; and that same side on which Judas struck Him,
the Jews transfixed with a lance.
36. Now, when the Lord Jesus had completed seven years from His birth, on a certain day He was occupied with boys of His own age. For they were playing among clay, from which they were making images of asses, oxen, birds, and other animals; and each one boasting of his skill, was praising his own work. Then the Lord Jesus said to the boys: The images that I have made I will order to walk. The boys asked Him whether then he were the son of the Creator; and the Lord Jesus bade them walk. And they immediately began to leap; and then, when He had given them leave, they again stood still. And He had made figures of birds and sparrows, which flew when He told them to fly, and stood still when He told them to stand, and ate and drank when He handed them food and drink. After the boys had gone away and told this to their parents, their fathers said to them: My sons, take care not to keep company with him again, for he is a wizard: flee from him, therefore, and avoid him, and do not play with him again after this.
37. On a certain day the Lord Jesus, running about and playing with the boys, passed the shop of a dyer, whose name was Salem; and he had in his shop many pieces of cloth which he was to dye. The Lord Jesus then, going into his shop, took up all the pieces of cloth, and threw them into a tub full of indigo. And when Salem came and saw his cloths destroyed, he began to cry out with a loud voice, and to reproach Jesus, saying: Why hast thou done this to me, O son of Mary? Thou hast disgraced me before all my townsmen: for, seeing that every one wished the colour that suited himself, thou indeed hast come and destroyed them all. The Lord Jesus answered: I shall change for thee the colour of any piece of cloth which thou shalt wish to be changed. And immediately He began to take the pieces of cloth out of the tub, each of them of that colour which the dyer wished, until He had taken them all out. When the Jews saw this miracle and prodigy, they praised God.
38. And Joseph used to go about through the whole city, and take the Lord Jesus with him, when people sent for him in the way of his trade to make for them doors, and milk-pails, and beds, and chests; and the Lord Jesus was with him wherever he went. As often, therefore, as Joseph had to make anything a cubit or a span longer or shorter, wider or narrower, the Lord Jesus stretched His hand towards it; and as soon as He did so, it became such as Joseph wished. Nor was it necessary for him to make anything with his own hand, for Joseph was not very skilful in carpentry.
39. Now, on a certain day, the king of Jerusalem
sent for him, and said: I wish thee, Joseph, to make for me a
throne to fit that place in which I usually sit. Joseph obeyed,
and began the work immediately, and remained in the palace two years,
until he finished the work of that throne. And when he had it
carried to its place, he perceived that each side wanted two spans of
the prescribed measure. And the king, seeing this, was angry with
Joseph; and Joseph, being in great fear of the king, spent the night
without supper, nor did he taste any
40. On another day the Lord Jesus went out
into the road, and saw the boys that had come together to play, and
followed them; but the boys hid themselves from Him. The Lord
Jesus, therefore, having come to the door of a certain house, and seen
some women standing there, asked them where the boys had gone; and when
they answered that there was no one there, He said again: Who are
these whom you see in the furnace? Perhaps the
correct reading is fornice, archway, and not
fornace.
41. Now in the month Adar, Jesus, after the manner of a king, assembled the boys together. They spread their clothes on the ground, and He sat down upon them. Then they put on His head a crown made of flowers, and, like chamber-servants, stood in His presence, on the right and on the left, as if He were a king. And whoever passed by that way was forcibly dragged by the boys, saying: Come hither, and adore the king; then go thy way.
42. In the meantime, while these things were
going on, some men came up carrying a boy. For this boy had gone
into the mountain with those of his own age to seek wood, and there he
found a partridge’s nest; and when he stretched out his hand to
take the eggs from it, a venomous serpent bit him from the middle of
the nest, so that he called out for help. His comrades
accordingly went to him with haste, and found him lying on the ground
like one dead. Then his relations came and took him up to carry
him back to the city. And after they had come to that place where
the Lord Jesus was sitting like a king, and the rest of the boys
standing round Him like His servants, the boys went hastily forward to
meet him who had been bitten by the serpent, and said to his
relations: Come and salute the king. But when they were
unwilling to go, on account of the sorrow in which they were, the boys
dragged them by force against their will. And when they had come
up to the Lord Jesus, He asked them why they were carrying the
boy. And when they answered that a serpent had bitten him, the
Lord Jesus said to the boys: Let us go and kill that
serpent. And the parents of the boy asked leave to go away,
because their son was in the agony of death; but the boys answered
them, saying: Did you not hear the king saying: Let us go
kill the serpent? and will you not obey him? And so, against
their will the couch was carried back. And when they came to the
nest, the Lord Jesus said to the boys: Is this the
serpent’s place? They said that it was; and the serpent, at
the call of the Lord, came forth without delay, and submitted itself to
Him. And He said to it: Go away, and suck out all the
poison which thou hast infused into this boy. And so the serpent
crawled to the boy, and sucked out all its poison. Then the Lord
Jesus cursed it, and immediately on this being done it burst asunder;
and the Lord Jesus stroked the boy with his hand, and he was
healed. And he began to weep; but Jesus said: Do not weep,
for by and by thou shalt be my disciple. And this is Simon the
Cananite, [So the Latin; but
the Greek word in the Gospels is equivalent to
“zealot.” See Rev. Vers. in the lists of the
Apostles.—R.]
43. On another day, Joseph sent his son James to
gather wood, and the Lord Jesus went with him as his companion.
And when they had come to the place where the wood was, and James had
begun to gather it, behold, a venomous viper bit his hand, so that he
began to cry out and weep. The Lord Jesus then, seeing him in
this condition, went up to him, and blew upon the place where the viper
had bitten him;
44. One day, when the Lord Jesus was again with the boys playing on the roof of a house, one of the boys fell down from above, and immediately expired. And the rest of the boys fled in all directions, and the Lord Jesus was left alone on the roof. And the relations of the boy came up and said to the Lord Jesus: It was thou who didst throw our son headlong from the roof. And when He denied it, they cried out, saying: Our son is dead, and here is he who has killed him. And the Lord Jesus said to them: Do not bring an evil report against me; but if you do not believe me, come and let us ask the boy himself, that he may bring the truth to light. Then the Lord Jesus went down, and standing over the dead body, said, with a loud voice: Zeno, Zeno, who threw thee down from the roof? Then the dead boy answered and said: My lord, it was not thou who didst throw me down, but such a one cast me down from it. And when the Lord commanded those who were standing by to attend to His words, all who were present praised God for this miracle.
45. Once upon a time the Lady Mary had ordered the Lord Jesus to go and bring her water from the well. And when He had gone to get the water, the pitcher already full was knocked against something, and broken. And the Lord Jesus stretched out His handkerchief, and collected the water, and carried it to His mother; and she was astonished at it. And she hid and preserved in her heart all that she saw.
46. Again, on another day, the Lord Jesus was with the boys at a stream of water, and they had again made little fish-ponds. And the Lord Jesus had made twelve sparrows, and had arranged them round His fish-pond, three on each side. And it was the Sabbath-day. Wherefore a Jew, the son of Hanan, coming up, and seeing them thus engaged, said in anger and great indignation: Do you make figures of clay on the Sabbath-day? And he ran quickly, and destroyed their fish-ponds. But when the Lord Jesus clapped His hands over the sparrows which He had made, they flew away chirping.
Then the son of Hanan came up to the fish-pond of Jesus also, and kicked it with his shoes, and the water of it vanished away. And the Lord Jesus said to him: As that water has vanished away, so thy life shall likewise vanish away. And immediately that boy dried up.
47. At another time, when the Lord Jesus was returning home with Joseph in the evening, He met a boy, who ran up against Him with so much force that He fell. And the Lord Jesus said to him: As thou hast thrown me down, so thou shalt fall and not rise again. And the same hour the boy fell down, and expired.
48. There was, moreover, at Jerusalem, a certain man named Zacchæus, who taught boys. He said to Joseph: Why, O Joseph, dost thou not bring Jesus to the to learn his letters? Joseph agreed to do so, and reported the matter to the Lady Mary. They therefore took Him to the master; and he, as soon as he saw Him, wrote out the alphabet for Him, and told Him to say Aleph. And when He had said Aleph, the master ordered Him to pronounce Beth. And the Lord Jesus said to him: Tell me first the meaning of the letter Aleph, and then I shall pronounce Beth. And when the master threatened to flog Him, the Lord Jesus explained to him the meanings of the letters Aleph and Beth; also which figures of the letter were straight, which crooked, which drawn round into a spiral, which marked with points, which without them, why one letter went before another; and many other things He began to recount and to elucidate which the master himself had never either heard or read in any book. The Lord Jesus, moreover, said to the master: Listen, and I shall say them to thee. And He began clearly and distinctly to repeat Aleph, Beth, Gimel, Daleth, on to Tau. And the master was astonished, and said: I think that this boy was born before Noah. And turning to Joseph, he said: Thou hast brought to me to be taught a boy more learned than all the masters. To the Lady Mary also he said: This son of thine has no need of instruction.
49. Thereafter they took Him to another and a more learned master, who, when he saw Him, said: Say Aleph. And when He had said Aleph, the master ordered him to pronounce Beth. And the Lord Jesus answered him, and said: First tell me the meaning of the letter Aleph, and then I shall pronounce Beth. And when the master hereupon raised his hand and flogged Him, immediately his hand dried up, and he died. Then said Joseph, to the Lady Mary: From this time we shall not let him go out of the house, since every one who opposes him is struck dead.
50. And when He was twelve years old, they
took Him to Jerusalem to the feast. And when the feast was
finished, they indeed returned; but the Lord Jesus remained in the
temple among the teachers and elders and learned men of the sons of
Israel, to whom He put various questions upon the sciences, and gave
answers in His turn.
51. And a philosopher who was there present,
a skilful astronomer, asked the Lord Jesus whether He had studied
astronomy. And the Lord Jesus answered him, and explained the
number of the spheres, and of the heavenly bodies, their natures and
operations; their opposition; their aspect, triangular, square, and
sextile; their course, direct and retrograde; the
twenty-fourths, The
scripulum was the twenty-fourth part of the as. It
is likely here put for the motion of a planet during one hour.
Pliny, N. H., ii. 10, uses the word to signify an undefined
number of degrees, or parts of a degree.
52. There was also among those philosophers one very skilled in treating of natural science, and he asked the Lord Jesus whether He had studied medicine. And He, in reply, explained to him physics and metaphysics, hyperphysics and hypophysics, the powers likewise and humours of the body, and the effects of the same; also the number of members and bones, of veins, arteries, and nerves; also the effect of heat and dryness, of cold and moisture, and what these give rise to; what was the operation of the soul upon the body, and its perceptions and powers; what was the operation of the faculty of speech, of anger, of desire; lastly, their conjunction and disjunction, and other things beyond the reach of any created intellect. Then that philosopher rose up, and adored the Lord Jesus, and said: O Lord, from this time I will be thy disciple and slave.
53. While they were speaking to each other
of these and other things, the Lady Mary came, after having gone about
seeking Him for three days along with Joseph. She therefore,
seeing Him sitting among the teachers asking them questions, and
answering in His turn, said to Him: My son, why hast thou treated
us thus? Behold, thy father and I have sought thee with great
trouble. But He said: Why do you seek me? Do you not
know that I ought to occupy myself in my Father’s house?
But they did not understand the words that He spoke to them. Then
those teachers asked Mary whether He were her son; and when she
signified that He was, they said: Blessed art thou, O Mary, who
hast brought forth such a son. And returning with them to
Nazareth, He obeyed them in all things. And His mother kept all
these words of His in her heart. And the Lord Jesus advanced in
stature, and in wisdom, and in favour with God and man.
54. And from this day He began to hide His
miracles and mysteries and secrets, and to give attention to the law,
until He completed His thirtieth year, when His Father publicly
declared Him at the Jordan by this voice sent down from heaven:
This is my beloved Son, in whom I am well pleased; the Holy Spirit
being present in the form of a white dove.
55. This is He whom we adore with supplications, who hath given us being and life, and who hath brought us from our mothers’ wombs; who for our sakes assumed a human body, and redeemed us, that He might embrace us in eternal compassion, and show to us His mercy according to His liberality, and beneficence, and generosity, and benevolence. To Him is glory, and beneficence, and power, and dominion from this time forth for evermore. Amen.
Here endeth the whole Gospel of the Infancy, with the aid of God Most High, according to what we have found in the original.
————————————
Part I.—The Acts of Pilate.
————————————
First Greek Form.
Memorials of Our Lord Jesus Christ, Done in the Time of Pontius Pilate.
Prologue.—I Ananias,
of the proprætor’s body-guard, being learned in the law,
knowing our Lord Jesus Christ from the Holy Scriptures, coming to Him
by faith, and counted worthy of the holy baptism, searching also the
memorials written at that time of what was done in the case of our Lord
Jesus Christ, which the Jews had laid up in the time of Pontius Pilate,
found these memorials written in Hebrew, and by the favour of God have
translated them into Greek for the information of all who call upon the
name of our Master Jesus Christ, in the seventeenth year of the reign
of our Lord Flavius Theodosius, and the sixth of Flavius Valentinianus,
in the ninth indiction. [The works which
precede sought to supplement the evangelical narrative in regard to the
early life of our Lord, and Mary His mother; those which follow are
also supplementary, but refer to the closing events.—R.]
All ye, therefore, who read and transfer into other books, remember me, and pray for me, that God may be merciful to me, and pardon my sins which I have sinned against Him.
Peace be to those who read, and to those who hear and to their households. Amen.
In the fifteenth year The 15th
year of Tiberius, reckoning from the death of Augustus, was
a.d. 29, a.u.c. 782,
the first year of the 202d Olympiad, in the consulship of C.
Fugus Geminus and L. Rubellius Geminus, and the 34th year of Herod
Antipas. Other readings are: In the eighteenth
year—In the nineteenth year. [Compare the Acts of Pilate in
both forms. The variations here correspond with the various
theories of the length of our Lord’s ministry. The text
seems to confuse the statement of Luke (
The account that Nicodemus wrote in Hebrew, after the cross and passion of our Lord Jesus Christ, the Saviour God, and left to those that came after him, is as follows:—
Chapter 1.
Having called a council, the high priests and
scribes Annas and Caiaphas and Semes and Dathaes, and Gamaliel, Judas,
Levi and Nephthalim, Alexander and Jaïrus, There is in
themss. great variation as to these
names. Lit., and wishes to
do away with it. Compare with this,
Lactantius, iv. 17. The Jews brought charges against Jesus, that
He did away with the law of God given by Moses; that is, that He did
not rest on the Sabbath, etc.
Another reading
is: We entreat your highness to go into the prætorium, and
question him. For Jesus was standing outside with the crowd.
And Pilate having called the runner, says to
him: Why hast thou done this, and spread out thy cloak upon the
earth, and made Jesus walk upon it? The runner says to him:
My lord procurator, when thou didst send me to Jerusalem to
Alexander, Probably the
Alexander mentioned in
The Jews cry out, and say to the runner: The
sons of the Hebrews shouted in Hebrew; whence then hast thou the
Greek? The runner says to them: I asked one of the Jews,
and said, What is it they are shouting in Hebrew? And he
interpreted it for me. Pilate says to them: And what did
they shout in Hebrew? The Jews say to him: Hosanna membrome Baruchamma Adonaï.
And Jesus going in, and the standard-bearers
holding their standards, the tops of the standards were bent down, and
adored Jesus. And the Jews seeing the bearing of the standards,
how they were bent down and adored Jesus, cried Another reading
is: Annas and Caiaphas and Joseph, the three false witnesses,
began to cry out, etc.
Pilate says to the rulers of the synagogue and the elders of the people: Do you choose for yourselves men strong and powerful, and let them hold up the standards, and let us see whether they will bend down with them. And the elders of the Jews picked out twelve men powerful and strong, and made them hold up the standards six by six; and they were placed in front of the procurator’s tribunal. And Pilate says to the runner: Take him outside of the prætorium, and bring him in again in whatever way may please thee. And Jesus and the runner went out of the prætorium. And Pilate, summoning those who had formerly held up the standards, says to them: I have sworn by the health of Cæsar, that if the standards do not bend down when Jesus comes in, I will cut off your heads. And the procurator ordered Jesus to come in the second time. And the runner did in the same manner as before, and made many entreaties to Jesus to walk on his cloak. And He walked on it, and went in. And as He went in, the standards were again bent down, and adored Jesus.
Chapter 2.
And Pilate seeing this, was afraid, and sought to
go away from the tribunal; but when he was still thinking of going
away, his wife sent to him, saying: Have nothing to do with this
just man, for many things have I suffered on his account this
night. One
ms. adds: Procla,—the traditional
name of Pilate’s wife. Three
mss. add: And by Beelzebul, prince of the
demons, he casts out the demons, and they are all subject to
him.
i.e., let them see
to it.
And the elders of the Jews answered, and said to Jesus: What shall we see? first, that thou wast born of fornication; secondly, that thy birth in Bethlehem was the cause of the murder of the infants; thirdly, that thy father Joseph and thy mother Mary fled into Egypt because they had no confidence in the people.
Some of the bystanders, pious men of the Jews,
say: we deny that he was born of fornication; for we know that
Joseph espoused Mary, and he was not born of fornication. Pilate
says to the Jews who said that he was of fornication: This story
of yours is not true, because they were betrothed, as also these
fellow-countrymen of yours say. Annas and Caiaphas say to
Pilate: All the multitude of us cry out that he was born of
fornication, and are not believed; these are proselytes, and his
disciples. And Pilate, calling Annas and Caiaphas, says to
them: What are proselytes? They say to him: They are
by birth children of the Greeks, and have now become Jews. And
those that said that He was not born of fornication,
viz.—Lazarus, Asterius, Antonius, James, Amnes, Zeras, Samuel,
Isaac, Phinees, Crispus, Agrippas, and Judas There is
considerable variation in the mss. as to these
names.
And Pilate, calling these twelve men who said that
He was not born of fornication, says to them: I adjure you by the
health of Cæsar, to tell me whether it be true that you say, that
he was not born of fornication. They say to Pilate: We have
a law against taking oaths, because it is a sin; but they will swear by
the health of Cæsar, Or, let them
swear.
And Pilate orders all the multitude to go out, except the twelve men who said that He was not born of fornication, and he ordered Jesus to be separated from them. And Pilate says to them: For what reason do they wish to put him to death? They say to him: They are angry because he cures on the Sabbath. Pilate says: For a good work do they wish to put him to death? They say to him: Yes.
Chapter 3.
And Pilate, filled with rage, went outside of the
prætorium, and said to them: I take the sun to
witness See
Apost. Const., ii. 56. At last he who is going to
pronounce sentence of death upon the culprit raises his hands aloft,
and takes the sun to witness that he is innocent of his
blood.
And Pilate went again into the prætorium, and
spoke to Jesus privately, and said to Him: Art thou the king of
the Jews? Jesus answered Pilate: Dost thou say this of
thyself, or have others said it to thee of me? Pilate answered
Jesus: Am I also a Jew? The full force of
the expression is: You do not mean to say that I too am a
Jew?
Chapter 4.
And leaving Jesus within the prætorium,
Pilate went out to the Jews, and said to them: I find no fault in
him. The Jews say to him: He said, I can destroy this
temple, and in three days build it. Pilate says: What
temple? The Jews say: The one that Solomon Comp.
And Pilate having summoned the elders and priests and
Levites, said to them privately: Do not act thus, because no
charge that you bring against him is worthy of death; for your charge
is about curing and Sabbath profanation. The elders and the
priests and the Levites say: If
And the procurator ordered the Jews to go outside
of the prætorium; and summoning Jesus, he says to Him: What
shall I do to thee? Jesus says to Pilate: As it has been
given to thee. Pilate says: How given? Jesus
says: Moses and the prophets have proclaimed beforehand of my
death and resurrection. And the Jews noticing this, and hearing
it, say to Pilate: What more wilt thou hear of this blasphemy?
Pilate says to the Jews: If these words be blasphemous, do
you take him for the blasphemy, and lead him away to your synagogue,
and judge him according to your law. The Jews say to
Pilate: Our law bears that a man who wrongs his fellow-men is
worthy to receive forty save one; but he that blasphemeth God is to be
stoned with stones.
Pilate says to them: Do you take him, and punish him in whatever way you please. The Jews say to Pilate: We wish that he be crucified. Pilate says: He is not deserving of crucifixion.
And the procurator, looking round upon the crowds of the Jews standing by, sees many of the Jews weeping, and says: All the multitude do not wish him to die. The elders of the Jews say: For this reason all the multitude of us have come, that he should die. Pilate says to the Jews: Why should he die? The Jews say: Because he called himself Son of God, and King.
Chapter 5.
And one Nicodemus, a Jew, stood before the
procurator, and said: I beseech your honour, let me say a few
words. Pilate says: Say on. Nicodemus says: I
said to the elders and the priests and Levites, and to all the
multitude of the Jews in the synagogue, What do you seek to do with
this man? This man does many miracles and strange things, which
no one has done or will do. Let him go, and do not wish any evil
against him. If the miracles which he does are of God, they will
stand; but if man, they will come to nothing.
The Jews say to Nicodemus: Thou hast become his disciple, and therefore thou defendest him. Nicodemus says to them: Perhaps, too, the procurator has become his disciple, because he defends him. Has the emperor not appointed him to this place of dignity? And the Jews were vehemently enraged, and gnashed their teeth against Nicodemus. Pilate says to them: Why do you gnash your teeth against him when you hear the truth? The Jews say to Nicodemus: Mayst thou receive his truth and his portion. Nicodemus says: Amen, amen; may I receive it, as you have said.
Chapter 6.
One of the Jews, stepping up, asked leave of the
procurator to say a word. The procurator says: If thou
wishest to say any thing, say on. And the Jew said:
Thirty-eight years I lay in my bed in great agony. And when Jesus
came, many demoniacs, and many lying ill of various diseases, were
cured by him. And some young men, taking pity on me, carried me,
bed and all, and took me to him. And when Jesus saw me, he had
compassion on me, and said to me: Take up thy couch and
walk. And I took up my couch, and walked. The Jews say to
Pilate: Ask him on what day it was that he was cured. He
that had been cured says: On a Sabbath.
And another Jew stepped up and said: I was
born blind; I heard sounds, but saw not a face. And as Jesus
passed by, I cried out with a loud voice, Pity me, O son of
David. And he pitied me, and put his hands upon my eyes, and I
instantly received my sight.
Chapter 7.
And a woman Some
mss. add the name Bernice, or
Veronica. Jos.
Ant., iv. 8, § 15.
Chapter 8.
And others, a multitude both of men and women, cried
out, saying: This man is a prophet, and the demons are subject to
him. Pilate says to them who said that the demons
Chapter 9.
And having summoned Nicodemus and the twelve men
that said He was not born of fornication, he says to them: What
shall I do, because there is an insurrection among the people?
They say to him: We know not; let them see to it. Again
Pilate, having summoned all the multitude of the Jews, says: You
know that it is customary, at the feast of unleavened bread, to release
one prisoner to you. I have one condemned prisoner in the prison,
a murderer named Barabbas, and this man standing in your presence,
Jesus, in whom I find no fault. Which of them do you wish me to
release to you? And they cry out: Barabbas. Pilate
says: What, then, shall we do to Jesus who is called
Christ? The Jews say: Let him be crucified. And
others said: Thou art no friend of Cæsar’s if thou
release this man, because he called himself Son of God and king.
You wish, then, this man to be king, and not Cæsar?
And Pilate, in a rage, says to the Jews:
Always has your nation been rebellious, and you always speak against
your benefactors. The Jews say: What benefactors? He
says to them: Your God led you out of the land of Egypt from
bitter slavery, and brought you safe through the sea as through dry
land, and in the desert fed you with manna, and gave you quails, and
quenched your thirst with water from a rock, and gave you a law; and in
all these things you provoked your God to anger, and sought a molten
calf. And you exasperated your God, and He sought to slay
you. And Moses prayed for you, and you were not put to
death. And now you charge me with hating the emperor. Lit.,
king. Other readings are: with wishing another king; with
seeking Jesus for king.
And rising up from the tribunal, he sought to go
out. And the Jews cry out, and say: We know that Cæsar
is king, and not Jesus. For assuredly the magi brought gifts to
him as to a king. And when Herod heard from the magi that a king
had been born, he sought to slay him; and his father Joseph, knowing
this, took him and his mother, and they fled into Egypt. And
Herod hearing of it, destroyed the children of the Hebrews that had
been born in Bethlehem. One
ms. adds: from two years old and
under.
And when Pilate heard these words, he was afraid; and ordering the crowd to keep silence, because they were crying out, he said to them: So this is he whom Herod sought? The Jews say: Yes, it is he. And, taking water, Pilate washed his hands in the face of the sun, saying: I am innocent of the blood of this just man; see you to it. Again the Jews cry out: His blood be upon us, and upon our children.
Then Pilate ordered the curtain of the tribunal
where he was sitting to be drawn, This was
customary before pronouncing sentence. See Apost. Const.,
ii. 56.
Chapter 10.
And Jesus went forth out of the prætorium,
and the two malefactors with Him. And when they came to the
place, they stripped Him of his clothes, and girded Him with a towel,
and put a crown of thorns on Him round His head. And they
crucified Him; and at the same time also they hung up the two
malefactors along with Him. And Jesus said: Father, forgive
them, for they know not what they do. And the soldiers parted His
clothes among them; and the people stood looking at Him. And the
chief priests, and the rulers with them, mocked 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 made sport of Him,
coming near and offering Him vinegar mixed with gall, and said:
Thou art the king of the Jews; save thyself. Some of
themss. add: And the soldier Longinus,
taking a spear, pierced His side, and there came forth blood and
water.
And Pilate, after the sentence, ordered the charge made against Him to be inscribed as a superscription in Greek, and Latin, and Hebrew, according to what the Jews had said: He is king of the Jews.
And one of the malefactors hanging up spoke to
Him, saying: If thou be the Christ, save thyself and us.
And Dysmas answering, reproved him, saying: Dost thou not fear
God, because thou art in the same condemnation? And we indeed
justly, for we receive the fit punishment of our deeds; but this man
has done no evil. And he said to Jesus: Remember me, Lord,
in Thy kingdom. And Jesus said to him: Amen, amen; I say to
thee, To-day shalt thou be Lit., art.
Chapter 11.
And it was about the sixth hour, and there was darkness
over the earth until the ninth hour, the sun being darkened; and the
And the centurion reported what had happened to
the procurator. And when the procurator and his wife heard it,
they were exceedingly grieved, and neither ate nor drank that
day. And Pilate sent for the Jews, and said to them: Have
you seen what has happened? And they say: There has been an
eclipse of the sun in the usual way. One
ms. adds: Pilate said to them: You
scoundrels! is this the way you tell the truth about everything?
I know that that never happens but at new moon. Now you ate your
passover yesterday, the fourteenth of the month, and you say that it
was an eclipse of the sun.
And His acquaintances were standing at a distance, and the women who came with Him from Galilee, seeing these things. And a man named Joseph, a councillor from the city of Arimathæa, who also waited for the kingdom of God, went to Pilate, and begged the body of Jesus. And he took it down, and wrapped it in clean linen, and placed it in a tomb hewn out of the rock, in which no one had ever lain.
Chapter 12.
And the Jews, hearing that Joseph had begged the
body of Jesus, sought him and the twelve who said that Jesus was not
born of fornication, and Nicodemus, and many others who had stepped up
before Pilate and declared His good works. And of all these that
were hid, Nicodemus alone was seen by them, because he was a ruler of
the Jews. And Nicodemus says to them: How have you come
into the synagogue? The Jews say to him: How hast thou come
into the synagogue? for thou art a confederate of his, and his portion
is with thee in the world to come. Nicodemus says: Amen,
amen. And likewise Joseph also stepped out and said to
them: Why are you angry against me because I begged the body of
Jesus? Behold, I have put him in my new tomb, wrapping him in
clean linen; and I have rolled a stone to the door of the tomb.
And you have acted not well against the just man, because you have not
repented of crucifying him, but also have pierced him with a
spear. And the Jews seized Joseph, and ordered him to be secured
until the first day of the week, and said to him: Know that the
time does not allow us to do anything against thee, because the Sabbath
is dawning; and know that thou shalt not be deemed worthy of burial,
but we shall give thy flesh to the birds of the air. Joseph says
to them: These are the words of the arrogant Goliath, who
reproached the living God and holy David.
And on the Sabbath, the rulers of the
synagogue, [This is an
evident blunder, one of many pointing to a late origin.—R.]
Chapter 13.
And while they were still sitting in the
synagogue, and wondering about Joseph, there come some of the guard
whom the Jews had begged of Pilate to guard the tomb of Jesus, that His
disciples might not come and steal Him. And they reported to the
rulers of the synagogue, and the priests and the Levites, what had
happened: how there had been a great earthquake; and we saw an
angel coming down from heaven, and he rolled away the stone from the
mouth of the tomb, and sat upon it; and he shone like snow, and like
lightning. And we were very much afraid, and lay like dead men;
and we heard the voice of the angel saying to the women who remained
beside the tomb, Be not afraid, for I know that you seek Jesus who was
crucified. He is not here: He is risen, as He said.
Come, see the place where the Lord lay: and go quickly, and tell
His disciples that He is risen from the dead, and is in
Galilee.
And when the Jews heard these words, they were
very much afraid, and said: We must take care lest this story be
heard, and all incline to Jesus. And the Jews called a council,
and paid down a considerable sum of money, and gave it to the soldiers,
saying: Say, while we slept, his disciples came by night and
stole him; and if this come to the ears of the procurator, we shall
persuade him, and keep you out of trouble. And they took it, and
said as they had been instructed. Three of the
Latin versions say: And they took the money, but could not hide
the truth. For they wanted to say, His disciples stole him while
we slept, and could not utter it; but said, Truly the Lord Jesus Christ
has risen from the dead; and we saw an angel of God coming down from
heaven, and he rolled back the stone, and sat on it. And this
saying has been spread abroad among the Jews even to this day.
Chapter 14.
And Phinees a priest, and Adas a teacher, and
Haggai a Levite, came down from Galilee to Jerusalem, and said to the
rulers of the synagogue, and the priests and the Levites: We saw
Jesus and his disciples sitting on the mountain called
Mamilch; Other readings
are: Malek, Mophek, Mambre, Mabrech. Comp.
The elders and the priests and Levites say:
Give glory to the God of Israel, and confess to Him whether you have
heard and seen those things of which you have given us an
account. And those who had given the account said: As the
Lord liveth, the God of our fathers Abraham, Isaac, and Jacob, we heard
these things, and saw him taken up into heaven. The elders and
the priests and the Levites say to them: Have you come to give us
this announcement, or to offer prayer to God? And they say:
To offer prayer to God. The elders and the chief priests and the
Levites say to them: If you have come to offer prayer to God, why
then have you told these idle tales in the presence of all the
people? Lit., why then
this trifling which ye have trifled, etc.
Chapter 15.
And Nicodemus stood up, and stood before the
Sanhedrin, saying: You say well; Perhaps better
as a question. Lit., boys.
And they reported to the elders, and the priests, and the Levites: We have gone round to every district of Israel, and have not found Jesus; but Joseph we have found in Arimathæa. And hearing about Joseph, they were glad, and gave glory to the God of Israel. And the rulers of the synagogue, and the priests and the Levites, having held a council as to the manner in which they should meet with Joseph, took a piece of paper, and wrote to Joseph as follows:—
Peace to thee! We know that we have sinned against God, and against thee; and we have prayed to the God of Israel, that thou shouldst deign to come to thy fathers, and to thy children, because we have all been grieved. For having opened the door, we did not find thee. And we know that we have counselled evil counsel against thee; but the Lord has defended thee, and the Lord Himself has scattered to the winds our counsel against thee, O honourable father Joseph.
And they chose from all Israel seven men, friends of Joseph, whom also Joseph himself was acquainted with; and the rulers of the synagogue, and the priests and the Levites, say to them: Take notice: if, after receiving our letter, he read it, know that he will come with you to us; but if he do not read it, know that he is ill-disposed towards us. And having saluted him in peace, return to us. And having blessed the men, they dismissed them. And the men came to Joseph, and did reverence to him, and said to him: Peace to thee! And he said: Peace to you, and to all the people of Israel! And they gave him the roll of the letter. And Joseph having received it, read the letter and rolled it up, and blessed God, and said: Blessed be the Lord God, who has delivered Israel, that they should not shed innocent blood; and blessed be the Lord, who sent out His angel, and covered me under his wings. And he set a table for them; and they ate and drank, and slept there. And they rose up early, and prayed. And Joseph saddled his ass, and set out with the men; and they came to the holy city Jerusalem. And all the people met Joseph, and cried out: Peace to thee in thy coming in! And he said to all the people: Peace to you! and he kissed them. 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 to his house. And they rejoiced, eating and drinking with Joseph; and after singing hymns, each proceeded to his own house. But Joseph remained in the house of Nicodemus.
And on the following day, which was the
preparation, the rulers of the synagogue and the priests and the
Levites went early to the house of Nicodemus; and Nicodemus met them,
and said: Peace to you! And they said: Peace to thee,
and to Joseph, and to all thy house, and to all the house of
Joseph! And he brought them into his house. And all the
Sanhedrin sat down, and Joseph sat down between Annas and
Caiaphas: and no one dared to say a word to him. And Joseph
said: Why have you called me? And they signalled to
Nicodemus to speak to Joseph. And Nicodemus, opening his mouth,
said to Joseph: Father, thou knowest that the honourable
teachers, and the priests and the Levites, see to learn a word from
thee. And Joseph said: Ask. And Annas and Caiaphas
having taken the law, made Joseph swear, saying: Give glory to
the God of Israel, and give Him confession; for Achar being made to
swear by the prophet Jesus, i.e., Joshua.
And Joseph said: On the preparation, about
Comp. Or, and he spoke
to me.
Chapter 16.
And the rulers of the synagogue, and the priests and the Levites, when they heard these words from Joseph, became as dead, and fell to the ground, and fasted until the ninth hour. And Nicodemus, along with Joseph, exhorted Annas and Caiaphas, the priests and the Levites, saying: Rise up and stand upon your feet, and taste bread, and strengthen your souls, because to-morrow is the Sabbath of the Lord. And they rose up, and prayed to God, and ate and drank, and departed every man to his own house.
And on the Sabbath our teachers and the priests
and Levites sat questioning each other, and saying: What is this
wrath that has come upon us? for we know his father and mother.
Levi, a teacher, says: I know that his parents fear God, and do
not withdraw themselves from the prayers, and give the tithes thrice a
year. This would
seem to confirm the opinion that there were three tithes paid in the
year. Comp. Smith’s Dict., sub
voce.
They say to the teacher Levi: How knowest thou these things? Levi says to them: Do you not know that from him I learned the law? The Sanhedrin say to him: We wish to see thy father. And they sent for his father. And they asked him; and he said to them: Why have you not believed my son? The blessed and just Symeon himself taught him the law. The Sanhedrin says to Rabbi Levi: Is the word that you have said true? And he said: It is true. And the rulers of the synagogue, and the priests and the Levites, said to themselves: Come, let us send into Galilee to the three men that came and told about his teaching and his taking up, and let them tell us how they saw him taken up. And this saying pleased all. And they sent away the three men who had already gone away into Galilee with them; and they say to them: Say to Rabbi Adas, and Rabbi Phinees, and Rabbi Haggai: Peace to you, and all who are with you! A great inquiry having taken place in the Sanhedrin, we have been sent to you to call you to this holy place, Jerusalem.
And the men set out into Galilee, and found them sitting and considering the law; and they saluted them in peace. And the men who were in Galilee said to those who had come to them: Peace upon all Israel! And they said: Peace to you! And they again said to them: Why have you come? And those who had been sent said: The Sanhedrin call you to the holy city Jerusalem. And when the men heard that they were sought by the Sanhedrin, they prayed to God, and reclined with the men, and ate and drank, and rose up, and set out in peace to Jerusalem.
And on the following day the Sanhedrin sat in the
synagogue, and asked them, saying: Did
Annas says: Take them away from one another,
and let us see whether their account agrees. And they took them
away from one another. And first they call Adas, and say to
him: How didst thou see Jesus taken up? Adas says:
While he was yet sitting on the mountain Mamilch, and teaching his
disciples, we saw a cloud overshadowing both him and his
disciples. And the cloud took him up into heaven, and his
disciples lay upon their face upon the earth. And they call
Phinees the priest, and ask him also, saying: How didst thou see
Jesus taken up? And he spoke in like manner. And they again
asked Haggai, and he spoke in like manner. And the Sanhedrin
said: The law of Moses holds: At the mouth of two or three
every word shall be established.
Then Annas and Caiaphas said: Rightly have
you said what is written in the law of Moses, that no one saw the death
of Enoch, and no one has named the death of Moses; but Jesus was tried
before Pilate, and we saw him receiving blows and spittings on his
face, and the soldiers put about him a crown of thorns, and he was
scourged, and received sentence from Pilate, and was crucified upon the
Cranium, and two robbers with him; and they gave him to drink vinegar
with gall, and Longinus the soldier pierced his side with a spear; and
Joseph our honourable father begged his body, and, as he says, he is
risen; and as the three teachers say, We saw him taken up into heaven;
and Rabbi Levi has given evidence of what was said by Rabbi Symeon, and
that he said, Behold, he lies for the fall and rising again of
many in Israel, and for a sign spoken against. And all the
teachers said to all the people of the Lord: If this was from the
Lord, and is wonderful in your eyes, i.e., the year
of jubilee. The original, ἕως
τοῦ σώμμου, is
not Greek. It is not easy to see what the passage means. It
may refer to
And all the people praised Or, sang hymns
to. Comp. Comp.
And all, having sung praises, went away each man to his own house, glorifying God; for His is the glory for ever and ever. Amen.
————————————
A narrative about the suffering of our Lord Jesus Christ, and His holy resurrection.
Written by a Jew, Æneas by name, and translated out of the Hebrew tongue into the Romaic language by Nicodemus, a Roman toparch.
After the dissolution of the kingdom of the
Hebrews, four hundred years having run their course, and the Hebrews
also coming at last under the kingdom of the Romans, and the king of
the Romans appointing them a king; when Tiberius Cæsar at last
swayed the Roman sceptre, in the eighteenth year of his reign, [Compare the
first Greek form, prologue and footnote.—R.]
Chapter 1.
Our Lord Jesus Christ having wrought in Judæa many and great and extraordinary miracles, and on account of this being hated by the Hebrews, while Pilate was procurator in Jerusalem, and Annas and Caiaphas high priests, there came of the Jews to the chief priests, Judas, Levi, Nephthalim, Alexander, Syrus, and many others, speaking against Christ. And these chief priests sent them away to say these things to Pilate also. And they went away, and said to him: A man walks about in this city whose father is called Joseph, and his mother Mary; and he calls himself king and Son of God; and being a Jew, he overturns the Scriptures, and does away with the Sabbath. Pilate then asked, in order to learn from them in what manner he did away with the Sabbath. And they answered, saying: He cures the sick on the Sabbath. Pilate says: If he makes the sick whole, he does no evil. They say to him: If he effected the cures properly, small would be the evil; but by using magic he does these things, and by having the demons on his side. Pilate says: To cure a person that is ill is not a diabolic work, but a grace from God.
The Hebrews said: We beseech your highness
to summon him, in order that thou mayst make accurate inquiry into what
we say. Pilate therefore, throwing off his cloak, gave it to one
of his officers, One
ms. inserts: by name Rachaab, the
messenger.
And he, having inquired of the officer who had been sent how he had done so, the officer answered: When thou didst send me to the Jew Alexander, I came upon Jesus entering the gate of the city, sitting upon an ass. And I saw that the Hebrews spread their garments in the way, and the ass walked upon the garments; and others cut branches, and they went forth to meet him, and cried out, Hosanna in the highest! Thus, therefore, it was necessary for me also to do.
The Jews, hearing these words, said to him:
How didst thou, being a Roman, know what was said by the Hebrews?
The officer answered: I asked one of the Hebrews, and he told me
these things. Pilate said: What means Hosanna? The
Jews said: Save us, O Lord. Pilate answered: Since
you confess that your children said so, how now do you bring charges,
and say against Jesus what you do say? The Jews were silent, and
had nothing to answer. Instead of
these four sections, ms. C has a minute account
of the suicide of Judas, of which the following specimen may be
given:—And he went home to make a halter to hang himself, and he
found his wife roasting a cock on the coals. And he says to
her: Rise, wife, and get a rope ready for me; for I mean to hang
myself, as I deserve. And his wife said to him: Why do you
speak like that? And Judas says: Know in truth that I
unjustly betrayed my master, etc., and that he is going to rise on the
third day; and woe to us! And his wife says: Do not speak
or think in that way. It is just as likely as that this cock
roasting on the coals will crow, that Jesus will rise, as you
say. No sooner said than the cock flapped his wings, and crew
thrice. This decided Judas, and he immediately made the halter,
and hanged himself. [Themss. of the
“Second Greek Form” are designated by Tischendorf
(Evang. Apocry., pp. lxxii., lxxiii.) as follows: A, a
Venice ms., comparatively recent; B., a Paris
ms. of the fifteenth century; C. a Venice
ms. of the same century.—R.]
Now, as Jesus was coming to Pilate, the soldiers of Pilate adored Him. And others also were standing before Pilate holding standards. And as Jesus was coming, the standards also bowed down, and adored Him. As Pilate, therefore, was wondering at what had happened, the Jews said to him: My lord, it was not the standards that adored Jesus, but the soldiers who were holding them carelessly.
Pilate says to the ruler of the synagogue: Choose
twelve powerful men, and give them the
Chapter 2.
Pilate says to Jesus: Hearest thou what
these testify against thee, and answerest thou not? Comp.
The Jews said to Him: What have we to say
about thee? First, that thou wast begotten from sin; second, that
on account of thee, when thou wast born, the infants ms. A, 14,000 infants; B, 44,000 infants.
To these the Jews who were there present, God-fearing men, answered and said: We say that his birth is not from sin; for we know that Joseph received into keeping his mother Mary, according to the practice of betrothal. Pilate said: Consequently you lie who say that his birth is from sin. They say again to Pilate: All the people testify that he is a magician. The God-fearing Jews answered and said: We also were at the betrothal of his mother, and we are Jews, and know all his daily life; but that he is a magician, that we do not know. And the Jews that thus said were these: Lazarus, Astharius, Antonius, James, Zaras, Samuel, Isaac, Phinees, Crispus, Dagrippus, Amese, and Judas.
Pilate therefore says to them: By the life of Cæsar, I wish you to swear whether the birth of this man is without sin. They answered: Our law lays down that we are to swear not at all, because an oath is great sin. Notwithstanding, by the life of Cæsar we swear that his birth is without sin; and if we lie, order us all to be beheaded. And when they had thus spoken, the Jews that were bringing the charge answered Pilate, and said: And dost thou believe these twelve single Jews more than all the multitude and us, who know for certain that he is a magician and blasphemer, and that he names himself Son of God?
Then Pilate ordered them all to go forth out of the prætorium except the said twelve alone. And when this had been done, Pilate says to them privately: As to this man, it appears that from envy and madness the Jews wish to murder him: for of one thing—that he does away with the Sabbath—they accuse him; but he then does a good work, because he cures the sick. For this, sentence of death is not upon the man. The twelve also say to him: Assuredly, my lord, it is so.
Chapter 3.
Pilate therefore went outside in rage and anger,
and says to Annas and Caiaphas, and to the crowd who brought
Jesus: I take the sun to witness that I find no fault in this
man. The crowd answered: If he were not a sorcerer, and a
magician, and a blasphemer, we should not have brought him to your
highness. Pilate said: Try him yourselves; and since you
have a law, do as your law says. The Jews said: Our law
permits to put no man to death.
Then Pilate returned to the palace, and says to
Jesus: Tell me, art thou the king of the Jews? Jesus
answered: Dost thou say this, or have the other Jews said this to
thee, that thou mightst question me? Pilate said: Thou dost
not think that I am a Hebrew? I am not a Hebrew. Thy people
and the chief priests have delivered thee into my hands; and tell me if
thou art king of the Jews? Jesus answered: My kingdom is
not of this world; for if my kingdom were in this world, my soldiers
would not be unconcerned at my being seized: wherefore my kingdom
is not in this world. Pilate says: But art thou a
king? Jesus said: Thou hast said: for this was I
born, to bear witness to the truth; and if any one be a man of the
truth, he believes my word, and does it. Pilate says: What
is the truth?
Chapter 4.
Pilate therefore, leaving Christ alone, went
outside, and says to the Jews: I find no fault in this man.
The Jews answered: Let us tell your highness what he said.
He said, I am able to destroy the temple of God, and in three days to
build it. Pilate says: And what temple did he say that he
was to destroy? The Hebrews say: The temple of Solomon,
which Solomon built in forty-six years. Comp.
Pilate says privately to the chief priests and the
scribes and the Pharisees: I entreat you, do nothing evil against
this man; for if you do evil against him, you will do unjustly:
for it is not just that such a man should die, who has done great good
to many men. They said to Pilate:
Then Pilate dismissed them, and they all went
outside. Thereupon he says to Jesus: What dost thou wish
that I shall do to thee? Jesus says to Pilate: Do to me as
is determined. Pilate says: How is it determined?
Jesus answered: Moses and the prophets wrote about me being
crucified, and rising again. The Hebrews, hearing this,
said to Pilate: Why do you seek to hear a greater insult out of
him against God? Pilate says: These words are not an insult
against God, since they are written in the books of the prophets.
The Hebrews said: Our Scripture says, If a man offend against a
man, that is to say, if he insult him, he is worthy to receive forty
strokes with a rod; but if any one insult God, to be stoned.
Then came a messenger from Procle, the wife of
Pilate, to him; and the message said: Take care that thou do not
agree that any evil should happen to Jesus the good man; because during
this night I have seen fearful dreams on account of him.
And Pilate, turning towards the people, saw many weeping, and said: To me it seems that it is not the wish of all the people that this man should die. The priests and the scribes say: We on this account have brought all the people, that thou mightst have full conviction that all wish his death. Pilate says: For what evil hath he done? The Hebrews said: He says that he is a king, and the Son of God.
Chapter 5.
A God-fearing Jew, therefore, Nicodemus by name,
stood up in the midst, and said to Pilate: I entreat your
highness to permit me to say a few words. Say on, said
Pilate. Nicodemus says: I, being present in the synagogue,
said to the priests, and the Levites, and the scribes, and the people,
What have you to say against this man? This man does many
miracles, such as man has never yet done nor will do. Let him go,
therefore; and if indeed what he does be from God, it will stand; but
if from man, it will be destroyed. Comp.
The Hebrews were enraged against Nicodemus, and said: Mayst thou receive the truth of Jesus, and have a portion with him. Nicodemus says: Amen, amen; be it to me as you say.
Chapter 6.
And when Nicodemus had thus spoken, another Hebrew
rose up, and said to Pilate: I beg of thee, my lord Pilate, hear
me also. Pilate answered: Say what thou wishest. The
Hebrew says: I lay sick in bed thirty-eight years; and when he
saw me he was grieved, and said to me, Rise, take up thy couch, and go
into thine house. And while he was saying the word to me, I rose
and walked about. The Hebrews say: Ask him on what day of
the week this happened. He says: On Sabbath.
Another, again, standing in the midst, said:
I was born blind; and as Jesus was going along the road, I cried to
him, saying, Have mercy upon me, Lord, thou son of David. And he
took clay, and anointed mine eyes; and straightway I received my
sight. Comp.
Chapter 7.
There was found there also a woman named Veronica,
and she said: Twelve years I was in an issue of blood, and I only
touched the edge of his garment, and directly I was cured. See note 9, p.
419.
Chapter 8.
Other men cried: This man is a prophet, and
the demons are afraid of him. Pilate says: And how were the
demons not at all thus afraid of your parents also? They
say: We do not know. Others, again, said: Lazarus,
after having been four days in the tomb, he raised by a single
word.
Then he summoned Nicodemus and the twelve
God-fearing Jews, and said to them: What do you say that I should
do? because the people are in commotion. They say: We do
not know: do as thou wilt; but what the people do, they do
unjustly, in order to kill him. Pilate again went outside, and
said to the people: You know that in the feasts of unleavened
bread it is customary that I free on your account one of the criminals
kept in custody. I have, then, one malefactor in the prison, a
robber named Barabbas. I have also Jesus, who has never done any
evil. Which of the two, then, do you wish that I release to
you? The people answered: Release to us Barabbas.
Pilate says: What then shall I do with Jesus? They
say: Let him be crucified.
Pilate therefore was enraged, and said:
Always has your nation been devilish Or,
slanderous.
And having thus spoken, Pilate rose up from the
throne with anger, wishing to flee from them. The Jews therefore
cried out, saying: We wish Cæsar to be king over us, not
Jesus, because Jesus received gifts The word here,
χάρισμα, is used in
the New Testament only of gifts and graces bestowed by God, and
specially of the miraculous gifts imparted to the early Christians by
the Holy Ghost. The word in
So then Pilate, hearing this, silenced all
the people, and said: This, then, is the Jesus whom Herod then
sought that he might put him to death? They say to him:
Yes. Pilate therefore, having ascertained that he was of the
jurisdiction of Herod, as being derived of the race of the Jews, sent
Jesus to him. And Herod, seeing Him, rejoiced greatly, because he
had been long desiring to see Him, hearing of the miracles which He
did. He put on Him, therefore, white garments. Then he
began to question Him. But Jesus did not give him an
answer. And Herod, wishing to see also some miracle or other done
by Jesus, and not seeing it, and also because He did not answer him a
single word, sent Him back again to Pilate.
Then Pilate sat down upon his throne to pass
sentence. He gave order, therefore, and Jesus came before
him. And they brought a crown of thorns, and put it on His head,
and a reed into His right hand.
Chapter 10.
The sentence to this effect, then, having been
passed by Pilate, the Jews began to strike Jesus, some with rods,
others with their hands, others with their feet; some
also spat in His face. Immediately, therefore, they got ready the
cross, and gave it to Him, and flew to take the road. And thus
going along, bearing also the cross, He came as far as the gate of the
city of Jerusalem. But as He, from the many blows and the weight
of the cross, was unable to walk, the Jews, out of the eager desire
they had to crucify Him as quickly as possible, took the cross from
Him, and gave it to a man that met them, Simon by name, who had also
two sons, Alexander and Rufus. And he was from the city of
Cyrene.
Of His disciples, therefore, John followed Him
there. Then he came fleeing to the mother of God, Θεοτόκος— a word used several times by Athanasius (died 373), e.g., in
Orat. iii. Contra Arianos, c. 14 and 29. The refusal of
Nestorius to give this epithet to Mary was the commencement, in 428, of
the long struggle between the rival sees of Constantinople and
Alexandria. See Haag, Histoire des Dogmes Chrétiens,
i. 190. The paragraphs about the Θεοτόκος in
this chapter are interpolations. Lit., and. Lit., darkened.
Then they got safe to the place called Cranium,
which was paved with stone; A mistaken reference
to
Then the mother of God, standing and looking,
cried out with a loud voice, saying: My son! my son! And
Jesus, turning to her, and seeing John near her, and weeping with the
rest of the women, said: Behold thy son! Then He says also
to John: Behold thy mother!
Then Jesus cried out with a loud voice,
saying: Father, let not this sin stand against them; for they
know not what they do. Comp.
In the same manner also, the robber crucified on
His left hand said to Him: If thou art the Son of God, come down
and save both thyself and us. His name was Gistas. And he
that was crucified on the right, Dysmas by name, reproved that robber,
saying: O wretched and miserable man, dost thou not fear
God? We suffer the due punishment of what we have done; but this
man has done no evil at all. And turning to Jesus, he says to
Him: Lord, when Thou shalt reign do not forget me. And He
said to him: To-day, I tell thee truth, I shall have thee in
paradise with me.
Chapter 11.
Then Jesus, crying out with a loud voice, Father,
into Thy hands I shall commit my spirit, breathed His last. Comp.
And the centurion having perceived all these so
great miracles, went away and reported them to Pilate. And when
he heard, he wondered and was astonished, and from his fear and grief
would neither eat nor drink that day. And he sent notice, and all
the Sanhedrin came to him as soon as the darkness was past; and he said
to the people: You know how the sun has been darkened; you know
how the curtain has been rent. Certainly I did well in being by
no means willing to put to death the good man. And the
malefactors said to Pilate: This darkness is an eclipse of the
sun, such as has happened also at other times. Then they say to
him: We hold the feast of unleavened bread to-morrow; and we
entreat thee, since the crucified are still breathing, that their bones
be broken, and that they be brought down. Pilate said: It
shall be so. He therefore sent soldiers, and they found the two
robbers yet breathing, and they broke their legs; but finding Jesus
dead, they did not touch Him at all, except that a soldier speared Him
in the right side, and immediately there came forth blood and
water.
And as the day of the preparation [Or simply,
“the Preparation;” comp.
And then Joseph, having thanked Pilate, and kissed
his hands and his garments, went forth, rejoicing indeed in heart as
having obtained his desire, but carrying tears in his eyes. Thus
also, though grieved, he was glad. Accordingly he goes away to
Nicodemus, and discloses to him all that had happened. Then,
having bought myrrh and aloes a hundred pounds, and a new
tomb, Comp.
And the mother of God said, weeping: How am
I not to lament thee, my son? How should I not tear my face with
my nails? This is that, my son, which Symeon the elder foretold
to me when I brought thee, an infant of forty days old, into the
temple. This is the sword which now goes through my
soul.
Mary Magdalene said, weeping: Hear, O peoples, tribes, and tongues, and learn to what death the lawless Jews have delivered him who did them ten thousand good deeds. Hear, and be astonished. Who will let these things be heard by all the world? I shall go alone to Rome, to the Cæsar. I shall show him what evil Pilate hath done in obeying the lawless Jews. Likewise also, Joseph lamented, saying: Ah, me! sweetest Jesus, most excellent of men, if indeed it be proper to call thee man, who hast wrought such miracles as no man has ever done. How shall I enshroud thee? How shall I entomb thee? There should now have been here those whom thou fedst with a few loaves; for thus should I not have seemed to fail in what is due.
Then Joseph, along with Nicodemus, went It is to be
observed that John’s Gospel is much more frequently quoted in
this book than any of the others.
Chapter 12.
When the Jews were made acquainted with these
things done by Joseph and Nicodemus, they were greatly stirred up
against them. And the chief priests Annas and Caiaphas sent for
Joseph, and said: Why hast thou done this service to Jesus?
Joseph says: I know that Jesus was a man just, and true, and good
in all respects; and I know also that you, through hatred, managed to
murder him: and therefore I buried him. Then the high
priests were enraged, and laid hold of Joseph, and threw him into
prison, and said to him: If we had not to-morrow the feast of
unleavened bread, tomorrow also should we have put thee, like him, to
death; but being kept in the meantime, early in the morning of the
Lord’s day Observe the
anachronism.
Thus, therefore, when the Preparation was ended,
early on the Sabbath the Jews went away to Pilate, and said to
him: My lord, that deceiver said, that after three days he should
rise again. Lest, therefore, his disciples should steal him by
night, and lead the people astray by such deceit, order his tomb to be
guarded. Pilate therefore, upon this, gave them five hundred
soldiers, who also sat round the sepulchre so as to guard it, after
having put seals upon the stone of the tomb.
The Lord’s day, then, having dawned, the chief priests, along with the Jews, called a council, and sent to take Joseph out of the prison, in order to put him to death. But having opened it, they found him not. And they were astonished at this—how, with the doors shut, and the bolts safe, and the seals unbroken, Joseph had disappeared.
Chapter 13.
And upon this there came up one of the soldiers
guarding the tomb, and he said in the synagogue: Learn that Jesus
has risen. The Jews say: How? And he said:
First there was an earthquake; then an angel of the Lord, clothed with
lightning, came from heaven, and rolled the stone from the tomb, and
sat upon it. And from fear of him, all of us soldiers became as
dead, and were able neither to flee nor speak. And we heard the
angels saying to the women who came there to see the tomb: Be not
you afraid, for I know that you seek Jesus. He is not here, but
is risen, as He told you before. Bend down and see the tomb where
His body lay; but go and tell His disciples that He is risen from the
dead, and let them go into Galilee, for there shall they find
Him. For this reason I tell you this first.
The Jews say to the soldiers: What sort of women were they who came to the tomb? and why did you not lay hold of them? The soldiers say: From the fear and the mere sight of the angel, we were able neither to speak nor move. The Jews said: As the God of Israel liveth, we do not believe a word you say. The soldiers say: Jesus did so great wonders, and you believed not, and are you going to believe us? You say truly that God liveth; and certainly he whom you crucified truly liveth. But we have heard that you had Joseph shut up in the prison, and that you afterwards opened the doors, and did not find him. Do you then present Joseph, and so we also shall present Jesus. The Jews say: Joseph, that fled from the prison, you will find in Arimathæa, his own country. And the soldiers say: Go you too into Galilee, and you will find Jesus, as the angel said to the women.
At these words the Jews were afraid, and
said to the soldiers: See that you tell this story to nobody, or
all will believe in Jesus. And for this reason they gave them
also much money. And the soldiers said: We are afraid lest
by any chance Pilate hear that we have taken money, and he will kill
us. And the Jews said: Take it; and we pledge ourselves
that we shall speak to Pilate in your defence. Only say that you
were asleep, and in your slumber the disciples of Jesus came and stole
him from the tomb. The soldiers therefore took the money, and
said as they were bid. And up to this day this same lying tale is
told among the Jews.
Chapter 14.
And a few days after there came from Galilee to
Jerusalem three men. One of them was a priest, by name Phinees;
the second a Levite, by name Aggai; and the third a soldier, by name
Adas. These came to the chief priests, and said to them and to
the people: Jesus, whom you crucified, we have seen in Galilee
with his eleven disciples upon the Mount of Olives, teaching them, and
saying, Go into all the world, and proclaim the good news; and
whosoever will believe and be baptized shall be saved; but whosoever
will not believe shall be condemned. And having thus spoken, he
went up into heaven.
And when the chief priests and the Jews heard these
things, they said to these three: Give glory
And when these stories had been heard by all the people, the crowd came together into the temple, and there was a great commotion. For many said: Jesus has risen from the dead, as we hear, and why did you crucify him? And Annas and Caiaphas said: Do not believe, ye Jews, what the soldiers say; and do not believe that they saw an angel coming down from heaven. For we have given money to the soldiers, in order that they should not tell such tales to any one; and thus also have the disciples of Jesus given them money, in order that they should say that Jesus has risen from the dead.
Chapter 15.
Nicodemus says: O children of the inhabitants of Jerusalem, the prophet Helias went up into the height of heaven with a fiery chariot, and it is nothing incredible if Jesus too has risen; for the prophet Helias was a prototype of Jesus, in order that you, hearing that Jesus has risen, might not disbelieve. I therefore say and advise, that it is befitting that we send soldiers into Galilee, to that place where these men testify that they saw him with his disciples, in order that they may go round about and find him, and that thus we may ask pardon of him for the evil which we have done to him. This proposal pleased them; and they chose soldiers, and sent them away into Galilee. And Jesus indeed they did not find; but they found Joseph in Arimathæa.
When, therefore, the soldiers had returned, the chief priests, having ascertained that Joseph was found, brought the people together, and said: What shall we do to get Joseph to come to us? After deliberating, therefore, they wrote to him a letter to the following effect:—O father Joseph, peace be to thee and all thy house, and thy friends! We know that we have offended against God, and against thee His servant. On account of this, we entreat thee to come here to us thy children. For we have wondered much how thou didst escape from the prison, and we say in truth that we had an evil design against thee. But God, seeing that our designs against thee were unjust, has delivered thee out of our hands. But come to us, for thou art the honour of our people.
This letter the Jews sent to Arimathæa, with seven soldiers, friends of Joseph. And they went away and found him; and having respectfully saluted him, as they had been ordered, they gave him the letter. And after receiving it and reading it, he glorified God, and embraced the soldiers; and having set a table, ate and drank with them during all the day and the night.
And on the following day he set out with them to Jerusalem; and the people came forth to meet him, and embraced him. And Nicodemus received him into his own house. And the day after, Annas and Caiaphas, the chief priests, having summoned him to the temple, said to him: Give glory to the God of Israel, and tell us the truth. For we know that thou didst bury Jesus; and on this account we laid hold of thee, and locked thee up in the prison. Thereafter, when we sought to bring thee out to be put to death, we did not find thee, and we were greatly astonished and afraid. Moreover, we prayed to God that we might find thee, and ask thee. Tell us therefore the truth.
Joseph said to them: In the evening of the
Preparation, when you secured me in prison, I fell a-praying throughout
the whole night, and throughout the whole day of the Sabbath. And
at midnight I see the prison-house that four angels lifted it
up, ἐσίκωσαν, which
should be ἐσήκωσαν, is a
modern Greek word, the aorist of σηκόνω.
Chapter 16.
When Joseph had thus spoken, the chief priests
cried out to the people: We know that Jesus had a father and
mother; how can we believe that he is the Christ? One of the
Levites answered and said: I know the family of Jesus,
noble-minded men, Or, literally, men
of good family.
The Jews said: Let us now find the three men that saw him on the Mount of Olives, that we may question them, and learn the truth more accurately. They found them, and brought them before all, and made them swear to tell the truth. And they said: As the God of Israel liveth, we saw Jesus alive on the Mount of Olives, and going up into heaven.
Then Annas and Caiaphas took the three apart, one
by one, and questioned them singly in private. They agreed with
one another, therefore, and gave, even the three, one account.
The chief priests answered, saying: Our Scripture says that every
word shall be established by two or three witnesses. This last clause
would be better as a question: And how is it the truth that he
has risen?
————————————
Part II.—The Descent of Christ into Hell.
————————————
Greek Form.
Chapter 1 (17).
Joseph says: And why
do you wonder that Jesus has risen? But it is wonderful that He
has not risen alone, but that He has also raised many others of the
dead who have appeared in Jerusalem to many.
Then rose up the chief priests Annas and Caiaphas, and Joseph, and Nicodemus, and Gamaliel, and others with them, and went away to Arimathæa, and found those whom Joseph spoke of. They made prayer, therefore, and saluted each other. Then they came with them to Jerusalem, and brought them into the synagogue, and secured the doors, and placed in the midst the old covenant of the Jews; and the chief priests said to them: We wish you to swear by the God of Israel and Adonai, and so that you tell the truth, how you have risen, and who has raised you from the dead.
The men who had risen having heard this, made upon their faces the sign of the cross, and said to the chief priests: Give us paper and ink and pen. These therefore they brought. And sitting down, they wrote thus:—
Chapter 2 (18).
O Lord Jesus Christ, the resurrection and the life
of the world, grant us grace that we may give an account of Thy
resurrection, and Thy miracles which Thou didst in Hades. We then
were in Hades, with all who had fallen asleep since the beginning of
the world. And at the hour of midnight there rose a light as if
of the sun, and shone into these dark regions; and we were all
lighted up, and saw each other. And straightway our father
Abraham was united with the patriarchs and the prophets, and at the
same time they were filled with joy, and said to each other: This
light is from a great source of light. The prophet Hesaias, who
was there present, said: This light is from the Father, and from
the Son, and from the Holy Spirit; about whom I prophesied when yet
alive, saying, The land of Zabulon, and the land of Nephthalim, the
people that sat in darkness, have seen a great light.
Then there came into the midst another, an ascetic
from the desert; and the patriarchs said to him: Who art
thou? And he said: I am John, the last of the prophets, who
made the paths of the Son of God straight, Or: and I
saw, as it were, a dove and the Holy Spirit, etc. Or, of the God and
Father. [
Chapter 3 (19).
While John, therefore, was thus teaching those in
Hades, the first created and forefather Adam heard, and said to his son
Seth: My son, I wish thee to tell the forefathers of the race of
men and the prophets where I sent thee, when it fell to my lot to
die. And Seth said: Prophets and patriarchs, hear.
When my father Adam, the first created, was about to fall once upon a
time into death, he sent me to make entreaty to God very close by the
gate of paradise, that He would guide me by an angel to the tree of
compassion and that I might take oil and anoint my father, and that he
might rise up from his sickness: which thing, therefore, I also
did. And after the prayer an angel of the Lord came, and said to
me: What, Seth, dost thou ask? Dost thou ask oil which
raiseth up the sick, or the tree from which this oil flows, on account
of the sickness of thy father? This is not to be found now.
Go, therefore, and tell thy father, that after the accomplishing of
five thousand five hundred years 5300
b.c. was the date commonly assigned to the
creation. See Clem., Strom., i.; Theoph. Ant., ad
Autol., iii.; comp. Just., Apol., xxxix. For this legend, see
the Revelation of Moses.
When the patriarchs and the prophets heard these words, they rejoiced greatly.
Chapter 4 (20).
And when all were in such joy, came Satan the heir
of darkness, and said to Hades: O all-devouring and insatiable,
hear my words. There is of the race of the Jews one named Jesus,
calling himself the Son of God; and being a man, by our working with
them the Jews have crucified him: and now when he is dead, be
ready that we may secure him here. For I know that he is a man,
and I heard him also saying, My soul is exceeding sorrowful, even unto
death.
Hades says: And is this man so powerful as to do such things by a single word? or if he be so, canst thou withstand him? It seems to me that, if he be so, no one will be able to withstand him. And if thou sayest that thou didst hear him dreading death, he said this mocking thee, and laughing, wishing to seize thee with the strong hand; and woe, woe to thee, to all eternity!
Satan says: O all-devouring and insatiable
Hades, art thou so afraid at hearing of our common enemy? I was
not afraid of him, but worked in the Jews, and they crucified him, and
gave him also to drink gall with vinegar.
Hades answered: Heir of darkness, son of destruction, devil, thou hast just now told me that many whom thou hadst made ready to be buried, be brought to life again by a single word. And if he has delivered others from the tomb, how and with what power shall he be laid hold of by us? For I not long ago swallowed down one dead, Lazarus by name; and not long after, one of the living by a single word dragged him up by force out of my bowels: and I think that it was he of whom thou speakest. If, therefore, we receive him here, I am afraid lest perchance we be in danger even about the rest. For, lo, all those that I have swallowed from eternity I perceive to be in commotion, and I am pained in my belly. And the snatching away of Lazarus beforehand seems to me to be no good sign: for not like a dead body, but like an eagle, he flew out of me; for so suddenly did the earth throw him out. Wherefore also I adjure even thee, for thy benefit and for mine, not to bring him here; for I think that he is coming here to raise all the dead. And this I tell thee: by the darkness in which we live, if thou bring him here, not one of the dead will be left behind in it to me.
Chapter 5 (21).
While Satan and Hades were thus speaking to each
other, there was a great voice like thunder, saying: Lift up your
gates, O ye rulers; and be ye lifted up, ye everlasting gates; and the
King of glory shall come in. Lit., erect.
The forefathers having heard this, began all to
revile him, saying: O all-devouring and insatiable! open, that
the King of glory may come in. David the prophet says: Dost
thou not know, O blind, that I when living in the world prophesied this
saying: Lift up your gates, O ye rulers? Hesaias
said: I, foreseeing this by the Holy Spirit, wrote: The
dead shall rise up, and those in their tombs shall be raised, and those
in the earth shall rejoice.
There came, then, again a voice saying: Lift
up the gates. Hades, hearing the voice the second time, answered
as if forsooth he did not know, and says: Who is this King of
glory? The angels of the Lord say: The Lord strong and
mighty, the Lord mighty in battle.
Chapter 6 (22).
Immediately Hades cried out: We have been conquered: woe to us! But who art thou, that hast such power and might? and what art thou, who comest here without sin who art seen to be small and yet of great power, lowly and exalted, the slave and the master, the soldier and the king, who hast power over the dead and the living? Thou wast nailed on the cross, and placed in the tomb; and now thou art free, and hast destroyed all our power. Art thou then the Jesus about whom the chief satrap Satan told us, that through cross and death thou art to inherit the whole world?
Then the King of glory seized the chief satrap Satan by the head, and delivered him to His angels, and said: With iron chains bind his hands and his feet, and his neck, and his mouth. Then He delivered him to Hades, and said: Take him, and keep him secure till my second appearing.
Chapter 7 (23).
And Hades receiving Satan, said to him: Beelzebul, heir of fire and punishment, enemy of the saints, through what necessity didst thou bring about that the King of glory should be crucified, so that he should come here and deprive us of our power? Turn and see that not one of the dead has been left in me, but all that thou hast gained through the tree of knowledge, all hast thou lost through the tree of the cross: and all thy joy has been turned into grief; and wishing to put to death the King of glory, thou hast put thyself to death. For, since I have received thee to keep thee safe, by experience shalt thou learn how many evils I shall do unto thee. O arch-devil, the beginning of death, root of sin, end of all evil, what evil didst thou find in Jesus, that thou shouldst compass his destruction? how hast thou dared to do such evil? how hast thou busied thyself to bring down such a man into this darkness, through whom thou hast been deprived of all who have died from eternity?
Chapter 8 (24).
While Hades was thus discoursing to Satan, the
King of glory stretched out His right hand, and took hold of our
forefather Adam, and raised him. Then turning also to the rest,
He said: Come all with me, as many as have died through the tree
which he touched: for, behold, I again raise you all up through
the tree of the cross. Thereupon He brought them all out, and our
forefather Adam seemed to be filled with joy, and said: I thank
Thy majesty, O Lord, that Thou hast brought me up out of the lowest
Hades. Comp.
And after they had thus spoken, the Saviour
blessed Adam with the sign of the cross on his forehead, and did this
also to the patriarchs, and prophets, and martyrs, and forefathers; and
He took them, and sprang up out of Hades. And while He was going,
the holy fathers accompanying Him sang praises, saying: Blessed
is He that cometh in the name of the Lord:
Chapter 9 (25).
And setting out to paradise, He took hold of our
forefather Adam by the hand, and delivered him, and all the just, to
the archangel Michael. And as they were going into the door of
paradise, there met them two old men, to whom the holy fathers
said: Who are you, who have not seen death, and have not come
down into Hades, but who dwell in paradise in your bodies and your
souls? One of them answered, and said: I am Enoch, who was
well-pleasing to God, and who was translated hither by Him; and this is
Helias the Thesbite; and we are also to live until the end of the
world; and then we are to be sent by God to withstand Antichrist, and
to be slain by him, and after three days to rise again, and to be
snatched up in clouds to meet the Lord.
Chapter 10 (26).
While they were thus speaking, there came another lowly
man, carry
The saints hearing these things, all cried out
with a loud voice: Great is our Lord, and great is His
strength.
Chapter 11 (27).
All these things we saw and heard; we, the two
brothers, who also have been sent by Michael the archangel, and have
been ordered to proclaim the resurrection of the Lord, but first to go
away to the Jordan and to be baptized. Thither also we have gone,
and have been baptized with the rest of the dead who have risen.
Thereafter also we came to Jerusalem, and celebrated the passover of
the resurrection. But now we are going away, being unable to stay
here. And the love of God, even the Father, and the grace of our
Lord Jesus Christ, and the communion of the Holy Spirit, be with you
all.
Having written these things, and secured the rolls, they gave the half to the chief priests, and the half to Joseph and Nicodemus. And they immediately disappeared: to the glory of our Lord Jesus Christ. Amen.
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Part I.—The Acts of Pilate.
————————————
Latin Form.
I Æneas was at first a protector of the Hebrews, and follower of the law; then the grace of the Saviour and His great gift took possession of me. I recognised Christ Jesus in holy Scripture; I came to Him, and embraced His faith, so that I might become worthy of His holy baptism. First of all I searched for the memoirs written in those times about our Lord Jesus Christ, which the Jews published in the age of Pontius Pilate, and we found them in Hebrew writings, drawn up in the age of the Lord Jesus Christ; and I translated them into the language of the Gentiles, in the reign of the eminent Theodosius, who was fulfilling his seventeenth consulship, and of Valentinian, consul for the fifth time in the ninth indiction. Whosoever of you read this book, and transfer it to other copies, remember me, and pray for me, Æneas, least of the servants of God, that He be merciful to me, and pardon my sins which I have committed against Him. Peace be to all who shall read these, and to all their house, for ever! Amen.
Now it came to pass, in the nineteenth year of the reign of Tiberius Cæsar, emperor of the Romans, and of Herod, son of Herod king of Galilee, in the nineteenth year of his rule, on the eighth day before the kalends of April, which is the twenty-fifth day of the month of March, in the consulship of Rufinus and Rubellio, in the fourth year of the 202d Olympiad, under the rule of Joseph and Caiaphas, priests of the Jews: the things done by the chief priests and the rest of the Jews, which Nicodemus recorded after the cross and passion of the Lord, Nicodemus himself committed to Hebrew letters.
Chapter 1.
Annas and Caiaphas, Summas and Datam, Gamaliel, Judas, Levi, Neptalim, Alexander and Jairus, and the rest of the Jews, came to Pilate, accusing the Lord Jesus Christ of many things, and saying: We know him to be the son of Joseph the carpenter, born of Mary; and he says that he is the Son of God, and a king. Not only so, but he also breaks the Sabbath, and wishes to do away with the law of our fathers. Pilate says: What is it that he does, and wishes to destroy the law? The Jews say: We have a law, not to heal any one on the Sabbath; but he, by evil arts, heals on the Sabbath the lame and the hunchbacked, the blind, the palsied, the lepers, and the demoniacs. Pilate says to them: By what evil arts? They say to him: He is a sorcerer; and by Beelzebub, prince of the demons, he casts out demons, and they are all subject to him. Pilate says to them: It is not in an unclean spirit to cast out demons, but in the god of Scolapius.
The Jews say: We pray thy majesty to set him
before thy tribunal to be heard. Pilate, calling the Jews to him,
says to them: How can I, seeing that I am a governor, The word in
the original is the general term præses, which the Vulgate
uses for procurator.
The Jews cried out, saying against the runner: The children of the Hebrews indeed cried out in Hebrew. How canst thou, a Gentile, know this? The runner says to them: I asked one of the Jews, and said, What is it that they cry out in Hebrew? and he explained to me. Pilate says to them: And how did they cry out in Hebrew? The Jews said: Osanna in the highest! Pilate says to them: What is the meaning of Osanna in the highest? They say to him: Save us, Thou who art in the highest. Pilate says to them: If you yourselves bear witness to the terms and words in which the children cried out, in what has the runner sinned? And they were silent. The governor says to the runner: Go out, and lead him in, in whatever way thou wilt. And the runner, going forth, did after the same form as before, and says to Jesus: My lord, go in, because the governor calls thee.
As Jesus, then, was going in, and the
standard-bearers bearing the standards, the heads of the standards were
bowed of themselves, and adored Jesus. And the Jews, seeing the
standards, how they bowed themselves and adored Jesus, cried out the
more against the standard-bearers. And Pilate says to the
Jews: Do you not wonder at the way in which the standards have
bowed themselves and adored Jesus? The Jews say to Pilate:
we saw how the men carrying the standards bowed themselves and adored
Jesus. And the governor, calling the standard-bearers, says to
them: Why have you so done? They say to Pilate: We
are Gentile men, and slaves of the temples: how had we i.e., was it possible
for us. Vultus.
He seems to have read πρόσωπα, and not
προτομαι, as in
the Greek.
Pilate says to the chiefs of the synagogue and the elders of the people: Choose ye men powerful and strong, and let them hold the standards, and let us see whether they will bow of themselves. And the elders of the Jews, taking twelve men very strong and powerful, made them hold the standards, six and six; and they stood before the governor’s tribunal. Pilate says to the runner: Take out Jesus outside of the prætorium, and bring him in again, in whatever way thou wilt. And Jesus and the runner went outside of the prætorium. And Pilate, calling those who had formerly held the standards, said to them: By the health of Cæsar, if the standards do not bow themselves when Jesus comes in, I will cut off your heads. And the governor ordered Jesus to come in a second time. And the runner did after the same form as before, and besought Jesus much that He would go up and walk upon his cloak. And He walked upon it, and went in. And as Jesus was going in, immediately the standards bowed themselves, and adored Jesus.
Chapter 2.
And Pilate seeing, fear seized him, and
immediately he wished to rise from the tribunal. And while he was
thinking of this, viz., to rise and go away, his wife sent to
him, saying: Have nothing to do with that just man, Lit., nothing to
thee and that just man. Lit., nothing to
thee and that just man.
Pilate called Jesus, and said to him: What
is it that these witness against thee, and sayest thou nothing to
them? And Jesus answered: If they had not the power, they
would not speak. Every one has power over his own mouth to say
good and evil; let them see Lit., they will
see.
And the elders of the Jews answering, say to Jesus: What shall we see? First, that thou wast born of fornication; second, that at thy birth in Bethlehem there took place a massacre of infants; third, that thy father Joseph and thy mother Mary fled into Egypt, because they had no confidence in the people.
Some of the bystanders, kind men of the
Jews, say: We say that he was not born of fornication; but we
know that Mary was espoused to Joseph, and that he was not born of
fornication. Pilate says to the Jews who said that he was of
fornication: This speech of yours is not true, seeing that the
betrothal took place, as these of your nation say. Annas and
Caiaphas say to Pilate: We with all the multitude say that he was
born of fornication, and that he is a magician; but these are
proselytes, and his disciples. And Pilate, calling Annas and
Caiaphas, says to them: What are proselytes? They say to
him: They have been born sons of the Gen
And Pilate, calling to him those twelve men who proved that Jesus had not been born of fornication, said to them: I adjure you by the health of Cæsar, tell me if it be true that Jesus was not born of fornication. They say to Pilate: We have a law not to swear, because it is a sin; but let them swear by the health of Cæsar that it is not as we say, and we are worthy of death. Then said Pilate to Annas and Caiaphas: Answer you nothing to those things which these testify? Annas and Caiaphas say to Pilate: Those twelve are believed that he is not born of fornication; we—all the people—cry out that he was born of fornication, and is a magician, and says that he himself is the Son of God and a king, and we are not believed.
And Pilate ordered all the multitude to go outside, except the twelve men who said that He was not born of fornication, and ordered to separate Jesus from them. And Pilate says to them: For what reason do the Jews wish to put Jesus to death? And they say to him: They are angry because he heals on the Sabbath. Pilate said: For a good work do they wish to put him to death? They say to him: Yes, my lord.
Chapter 3.
Pilate, filled with fury, went forth outside of the prætorium, and says to them: I take the sun to witness that I find in this man not even one fault. The Jews answered and said to the governor: If he were not an evil-doer, we should never have delivered him to thee. Pilate says to them: Take him, and judge him according to your law. The Jews answered: It is not permitted to us to put any one to death. Pilate says to them: Has God said to you not to put any one to death? has He therefore said to me that I am to kill?
Pilate, having again gone into the prætorium, called Jesus to him privately, and said to Him: Art thou the king of the Jews? Jesus answered Pilate: Speakest thou this of thyself, or have others said it to thee of me? Pilate answered: Am I a Jew? Thy nation and the chief priests have delivered thee to me. What hast thou done? Jesus answering, said: My kingdom is not of this world. If my kingdom were of this world, my servants would assuredly strive that I should not be delivered to the Jews; but now my kingdom is not from hence. Pilate said to Him: Art thou then a king? Jesus said to him: Thou sayest that I am a king. For I for this was born, and for this have I come, that I should bear witness to the truth; and every one who is of the truth hears my voice. Pilate says to him: What is truth? Jesus says: Truth is from heaven. Pilate says: Is not there truth upon earth? Jesus says to Pilate: Notice how the truth-speaking are judged by those who have power upon earth.
Chapter 4.
Pilate therefore, leaving Jesus within the prætorium, went out to the Jews, and says to them: I find not even one fault in him. The Jews say to him: He said, I can destroy that temple, and in three days raise it again. Pilate said to them: What temple? The Jews say to him: The temple which Solomon built in forty and six years; and he says that he can destroy and build it in three days. Pilate says to them: I am innocent of the blood of this man; see ye to it. The Jews say to him: His blood be upon us, and upon our children.
And Pilate, calling the elders and priests and Levites, says to them privately: Do not do so; for in nothing, though you accuse him, do I find him deserving of death, not even about the healing and the breaking of the Sabbath. The priests and Levites and elders say: Tell us, if any one blaspheme Cæsar, is he deserving of death or not? Pilate says to them: He deserves to die. The Jews answered him: How much more is he who has blasphemed God deserving to die!
And the governor ordered the Jews to go outside of the prætorium; and calling Jesus, said to Him: What am I to do to thee? Jesus says to Pilate: As it has been given thee. Pilate says: How has it been given? Jesus says: Moses and the prophets made proclamation of my death and resurrection. And the Jews, hearing this, say to Pilate: Why do you desire any more to hear blasphemy? And Pilate said: If this speech is blasphemous, do you take him, and lead him to your synagogue, and judge him according to your law. The Jews say to Pilate: Our law holds, If a man have sinned against a man, he is worthy to receive forty less one; but he who has blasphemed against God, to be stoned.
Pilate says to them: Then judge him according to your law. The Jews say to Pilate: We wish that he be crucified. Pilate says to them: He does not deserve to be crucified.
And the governor, looking upon the people of the Jews
standing round, saw very many of the Jews weeping, and said: All
the multitude does not wish him to die. The elders say to
Pilate: And for this reason have we come—the whole
multitude—that he should die. Pilate said to the
Jews: What has he done that he
Chapter 5.
But one Nicodemus, a Jew, stood before the governor, and said: I entreat, mercifully allow me to say a few words. Pilate says to him: Say on. Nicodemus says: I said to the elders and the priests and the Levites, and to all the multitude of the Jews, in the synagogue, What have you to do with this man? This man does many wonders and signs, which no one of men has done or can do. Let him go, and do not devise any evil against him: if the signs which he does are of God, they will stand; but if of men, they will come to nothing. For Moses also, being sent by God into Egypt, did many signs, which God told him to do before Pharaoh king of Egypt. And the sorcerers Jamnes and Mambres were there healing, and they did, they also, the signs which Moses did, but not all; and the Egyptians deemed them as gods, Jamnes and Mambres. And since the signs which they did were not of God, they perished, both they and those who believed in them. And now let this man go, for he is not deserving of death.
The Jews say to Nicodemus: Thou hast become
his disciple, and takest his part. Lit., makest a word
for him.
Chapter 6.
And of the Jews a certain other one, starting up, asks the governor that he might say a word. The governor says: What thou wishest to say, say. And he said: For thirty-eight years I lay in infirmity in my bed in very grievous pain. And at the coming of Jesus, many demoniacs, and persons held down by divers infirmities, were healed by him. And some young men had pity on me; and carrying me in my bed, laid me before him. And Jesus, seeing, had pity on me, and said the word to me, Take up thy bed, and walk. And immediately I was made whole; I took up my bed, and walked. The Jews say to Pilate: Ask him what was the day on which he was healed. He said: The Sabbath. The Jews say: Have we not so informed thee, that on the Sabbath he heals, and drives out demons?
And a certain other Jew starting up, said: I was born blind; I heard a voice, and saw no man. And as Jesus was passing by, I cried out with a loud voice, Have pity upon me, thou son of David. And he had pity upon me, and laid his hands upon my eyes, and I saw immediately. And another Jew starting up, said: I was hunchbacked, and he straightened me with a word. And another said: I was leprous, and he healed me with a word.
Chapter 7.
And also a certain woman, Veronica by name, from afar off cried out to the governor: I was flowing with blood for twelve years; and I touched the fringe of his garment, and immediately the flowing of my blood stopped. The Jews say: We have a law, that a woman does not come to bear witness.
Chapter 8.
And certain others, a multitude of men and women, cried out, saying: That man is a prophet, and the demons are subject to him. Pilate says to those who said the demons are subject to him: And your masters, why are they not subject to him? They say to Pilate: We do not know. And others said to Pilate: He raised up dead Lazarus from the tomb after four days. The governor, hearing this, said trembling to all the multitude of the Jews: Why do you wish to shed innocent blood?
Chapter 9.
And Pilate, calling Nicodemus and the twelve men who said that He was not born of fornication, says to them: What am I to do, seeing that there is a sedition among the people? They say to him: We do not know; let them see to it. Again Pilate, calling all the multitude of the Jews, said: You know that you have a custom during the day of unleavened bread, that I should release to you one that is bound. I have a notable one bound in the prison, a murderer who is called Barabbas, and Jesus who is called Christ, in whom I find no cause of death. Whom do you wish that I should release unto you? And they all cried out, saying: Release unto us Barabbas. Pilate says to them: What, then, am I to do with Jesus who is called Christ? They all say: Let him be crucified. Again the Jews said: Thou art no friend of Cæsar’s if thou release this man, for he called himself the Son of God, and a king; unless, perhaps, thou wishest this man to be king, and not Cæsar.
Then, filled with fury, Pilate said to them:
Always has your nation been seditious, and always have you been opposed
to those who were for you. The Jews answered: Who are for
us? Pilate says to them: Your God,—who rescued you
from the hard slavery of the Egyptians, and led you forth out of Egypt
through the sea as if through dry land, and fed you in the desert with
manna and quail, and brought water to you out
And rising up from the tribunal, he wished to go outside. And the Jews cried out, and said to him: We know that Cæsar is king, and not Jesus. For the Magi also presented gifts to him as to a king; and Herod, hearing from the Magi that a king was born, wished to slay him. But when this was known, his father Joseph took him and his mother, and fled into Egypt; and Herod hearing, destroyed the infants of the Jews which were born in Bethlehem.
Pilate, hearing those words, was afraid. And silence being made among the people, who were crying out, Pilate said: This, then, is he whom Herod sought? They say to him: It is he. And taking water, Pilate washed his hands in presence of the people, saying: I am innocent of the blood of this just man; see ye to it. Again the Jews cried out, saying: His blood be upon us, and upon our children.
Then Pilate ordered the veil to be
loosened, See note 5, p.
420.
Chapter 10.
And when Jesus was scourged, he delivered Him to
the Jews to be crucified, and two robbers with Him; one by name Dismas,
and the other by name Gestas. And when they came to the place,
they stripped Him of His garments, and girt Him about with a linen
cloth, and put a crown of thorns upon His head. Likewise also
they hanged the two robbers with Him, Dismas on the right and Gestas on
the left. And Jesus said: Father, forgive them, for they
know not what they do. And the soldiers parted His garments among
them. And the people stood waiting; and their chief priests and
judges mocked Him, saying among themselves: He saved others, now
let him save himself; if he is the Son of God, let him come down from
the cross. And the soldiers mocked Him, falling
prostrate
Procidentes; but this, according to the Greek, should be
procedentes, coming before Him.
And Pilate, after sentence, ordered a title to be written in Hebrew, Greek, and Latin letters, according to what the Jews said: This is the King of the Jews.
And one of the robbers who were hanged, by name Gestas, said to Him: If thou art the Christ, free thyself and us. And Dismas answering, rebuked him, saying: Dost not even thou fear God, who art in this condemnation? for we justly and deservedly have received those things which we endure; but He has done no evil. And he kept saying to Jesus: Remember me, Lord, in Thy kingdom. And Jesus said to him: Verily I say unto thee, that to-day shalt thou be with me in paradise.
Chapter 11.
And it was about the sixth hour, and there was darkness over the whole earth; and the sun was obscured, and the veil of the temple was rent in the midst. And crying out with a loud voice, He said: Father, into Thy hands I commend my spirit. And thus saying, He gave up the ghost. And the centurion, seeing what was done, glorified God, saying: This was a just man. And all the people who were present at that spectacle, seeing what was done, beating their breasts, returned.
And the centurion reported to the governor what was done. And the governor and his wife hearing, were very sorrowful, and neither ate nor drank that day. And Pilate, calling together the Jews, said to them: Have you seen what has been done? And they said to the governor: There has been an eclipse of the sun, as is usual.
And his acquaintances also stood afar off, and the
women who had followed Him from Galilee, seeing these things. And
lo, a certain man, by name Joseph, holding office, a man good and just,
who did not consent to their counsels nor their deeds, from
Arimathæa, [The Latin
has Arimathia; and in the next clause there are variations in
the mss.—R.]
Chapter 12.
And the Jews, hearing that Joseph had begged the body of
Jesus, sought for him; and those twelve men who had said that He was
not born of fornication, and Nicodemus, and many others, who had stood
before Pilate and declared His good works. And all of them being
hid, Nicodemus alone appeared to them, because he was a chief man of
the Jews; and he says to them: How have ye come into the
synagogue? The Jews say to him: And thou, how hast thou
come into the synagogue, seeing that thou consentest with him?
May his portion be with thee in the world to come! Nicodemus
said: Amen, amen, amen. Likewise also Joseph, coming forth,
said to them: Why are you enraged against me because I begged the
body of Jesus? Lo, I have laid him in my own new Another
reading is compunctus, pricked. The reading in the text,
obstructus, is a curious mistranslation of the word in the
Greek, περιτετμημένος, cut away all round, i.e., circumcised; or, by an obvious
transition, hemmed in—the meaning adopted in the version
before us.
And on the Sabbath morning they took counsel with the priests and the Levites, that they should all be assembled after the Sabbath-day. And awaking at dawn, all the multitude in the synagogue took counsel by what death they should slay him. And when the assembly was sitting, they ordered him to be brought with much indignity; and opening the gate, they found him not. All the people therefore were in terror, and wondered with exceeding astonishment, because they found the seals sealed, and because Caiaphas had the keys. And no longer did they dare to lay hand upon those who spoke before Pilate in Jesus’ defence.
Chapter 13.
And while they were sitting in the synagogue, and recriminating about Joseph, there came certain of the guards whom they had asked from Pilate to guard the sepulchre of Jesus, lest His disciples coming should steal Him. And they reported, saying to the rulers of the synagogue, and the priests and the Levites, what had happened: how there had happened a great earthquake, and we saw how an angel of the Lord came down from heaven, and rolled away the stone from the door of the tomb, and sat upon it; and his countenance was like lightning, and his raiment like snow. And for fear, we became as dead. And we heard the voice of the angel speaking to the women who had come to the sepulchre, and saying, Be not ye afraid; for I know that ye seek Jesus who was crucified: He is not here; He has risen, as He said: come and see the place where the Lord was laid. And go immediately and tell His disciples that He has risen from the dead, and will go before you into Galilee, as He said to you.
The Jews say: To what women was he speaking? The soldiers say: We do not know who the women were. The Jews say: At what hour was it? The guards say: At midnight. The Jews say: And why did you not detain them? The guards say: We became as dead from fear of the angel, not hoping now to see the light of day; and how could we detain them? The Jews says: As the Lord God liveth, we do not believe you. And the guards said to the Jews: You have seen so great signs in that man, and have not believed; and how can you believe us, that the Lord lives? For well have ye sworn that the Lord Jesus Christ lives. Again the guards say to the Jews: we have heard that you have shut up Joseph, who begged the body of Jesus, in the prison, and have sealed it with your rings; and on opening, that you have not found him. Give us Joseph, then, and we shall give you Jesus Christ. The Jews said: Joseph has gone to Arimathea, his own city. The guards say to the Jews: And Jesus, as we have heard from the angel, is in Galilee.
And the Jews, hearing these sayings, feared
exceedingly, saying: Lest at some time or other this saying be
heard, and all believe in Jesus. And the Jews, taking counsel
among themselves, brought forth a sufficient number of silver pieces,
and gave to the soldiers, saying: Say that, while we slept, his
disciples came and stole him. And if this be heard by the
governor, we shall persuade
Confirmabimus.
Chapter 14.
And Finees a certain priest, and Addas a teacher, and
Egias a Levite, coming down from Galilee to Jerusalem, reported to the
rulers of the synagogue, and the priests and the Levites, how they had
seen Jesus sitting, and his disciples with him, on the Mount of Olivet,
which is called Mambre or Malech. And he said to his
disciples: Go into all the world, and declare to every creature
the Gospel of the kingdom of God. He who believeth and is
baptized shall be saved; but he who believeth not shall be
condemned. And these signs shall follow them who believe:
In my name shall they cast out demons; they shall speak in new tongues;
they [Comp.
The priests and the Levites and the elders say to them: Give glory to the God of Israel, and give confession to Him, whether you have both heard and seen those things which you have related. Those who had made the report say: As the Lord God of our fathers liveth, the God of Abraham, and the God of Isaac, and the God of Jacob, we have heard and seen. The Jews say to them: Have you come for this—to tell us? or have you come to give prayer to God? They said: We have come to give prayer to God. The elders and chief priests and Levites say to them: And if you have come to give prayer to God, why have you murmured before all the people about that foolish tale? Finees the priest, and Addas the teacher, and Egias the Levite, say to the rulers of the synagogue, and the priests and the Levites: If those words which we have spoken, which we have seen and heard, be sin, behold, we are in your presence; do unto us according to that which is good in your eyes. And they, taking the law, adjured them to report the words to no one thereafter. And they gave them to eat and drink, and put them outside of the city, giving them silver and pieces, and three men with them, who should conduct them as far as Galilee.
Then the Jews took counsel among themselves when
those men had gone up into Galilee; and the rulers of the synagogue
shut themselves in, and were cut up
Concidebantur, a mistranslation from considering ἐκόπτοντο
as passive, they were cut, instead of middle, they beat
their breasts.
Chapter 15.
And Nicodemus rising up, stood in the midst of the
counsel, and said: You have said rightly. And are not the
men who have come down from Galilee God-fearing, men of peace, hating a
lie? And they recounted with an oath, how “we saw Jesus
sitting on Mount Mambre with his disciples, and he taught them in our
hearing,” and that they saw him taken up into heaven. And
no one asked them this: How he was taken up into heaven.
And, as the writing of the holy book teaches us, holy Elias too was
taken up into heaven, and Elisæus cried out with a loud voice, and
Elias threw his sheepskin over Elisæus; and again Elisæus
threw that sheepskin over the Jordan, and went over and came to
Jericho. And the sons of the prophets met him, and said to
Elisæus, Where is thy master Elias? And he said, He has been
taken up into heaven. And they said to Elisæus, Has a spirit
snatched him away, and thrown him upon one of the mountains? But
rather let us take our boys i.e.,
servants.
And they reported to the elders and priests and Levites: We have gone round all the mountains of Israel, and not found Jesus; but we have found Joseph in Arimathæa. And hearing of Joseph, they rejoiced, and gave glory to the God of Israel. And the rulers of the synagogue, and the priests and the Levites, taking counsel in what manner they should send to Joseph, took paper, and wrote to Joseph:—
Peace to thee and all that is thine! We know that we have sinned against God, and against thee; and thou hast prayed to the God of Israel, and He has delivered thee out of our hands. And now deign to come to thy fathers and thy children, because we have been vehemently grieved. We have all sought for thee—we who opened the door, and found thee not. We know that we counselled evil counsel against thee; but the Lord hath supplanted our counsel against thee. Thou art worthy to be honoured, father Joseph, by all the people.
And they chose out of all Israel seven men friendly to
Joseph, whom also Joseph knew to be friendly; and the rulers of the
synagogue and the priests and the Levites say to them: See, if he
take the letter and read it, for certain he will come with you to us;
but if he do not read it, you may know that he is ill-disposed toward
us, and, saluting him in peace, return to us. And blessing them,
they sent them away. And they came to Arimathæa to Joseph,
and
And they rose in the morning; and Joseph saddled his ass, and travelled with them, and they came into the holy city Jerusalem. And there met them all the people, crying out, and saying: Peace be in thy coming in, father Joseph! To whom he answered and said: The peace of the Lord be upon all the people! And they all kissed him. And they prayed with Joseph, and were terrified at the sight of him. And Nicodemus took him into his house, and made a great feast, and called Annas and Caiaphas, and the elders and chief priests and Levites, to his house. And making merry, and eating and drinking with Joseph, they blessed God, and went every one to his own house. And Joseph remained in the house of Nicodemus.
And on the next day, which is the preparation, the
priests and the rulers of the synagogue and the Levites rose early, and
came to the house of Nicodemus. And Nicodemus met them, and said
to them: Peace to you! And they said to him: Peace to
thee and Joseph, and to thy house and Joseph’s house! And
Nicodemus brought them into his house. And the council sat; and
Joseph sat between Annas and Caiaphas, and no one dared to say a
word. And Joseph said to them: Why have you called
me? And they made signs with their eyes to Nicodemus, that he
should speak with Joseph. And Nicodemus, opening his mouth,
said: Father Joseph, thou knowest that the reverend teachers,
priests, and Levites seek to hear a word from thee. And Joseph
said: Ask. And Annas and Caiaphas, taking up the law,
adjured Joseph, saying: Give glory to the God of Israel, and give
confession to Him, that thou wilt not hide any word The Greek
ῥῆμαmeans thing as well as
word.
Then said Joseph: On the day of the Preparation, about the tenth hour, you shut me in, and I remained there the whole Sabbath in full. And when midnight came, as I was standing and praying, the house where you shut me in was hung up by the four corners, and there was a flashing of light in mine eyes. And I fell to the ground trembling. Then some one lifted me up from the place where I had fallen, and poured over me an abundance of water from the head even to the feet, and put round my nostrils the odour of a wonderful ointment, and rubbed my face with the water itself, as if washing me, and kissed me, and said to me, Joseph, fear not; but open thine eyes, and see who it is that speaks to thee. And looking, I saw Jesus; and being terrified, I thought it was a phantom. And with prayer and the commandments I spoke to him, and he spoke with me. And I said to him: Art thou Rabbi Elias? And he said to me: I am not Elias. And I said: Who art thou, my lord? And he said to me: I am Jesus, whose body thou didst beg from Pilate, and wrap in clean linen; and thou didst lay a napkin on my face, and didst lay me in thy new tomb, and roll a stone to the door of the tomb. Then I said to him that was speaking to me: Show me, Lord, where I laid thee. And he led me, and showed me the place where I laid him, and the linen which I had put on him, and the napkin which I had wrapped upon his face; and I knew that it was Jesus. And he took hold of me with his hand, and put me in the midst of my house though the gates were shut, and put me in my bed, and said to me: Peace to thee! And he kissed me, and said to me: For forty days go not out of thy house; for, lo, I go to my brethren into Galilee.
Chapter 16.
And the rulers of the synagogue, and the priests and the Levites, hearing these words from Joseph, became as it were dead, and fell to the ground, and fasted until the ninth hour. And Joseph and Nicodemus entreated them, saying: Arise and stand upon your feet, and taste bread, and comfort your souls, seeing that to-morrow is the Sabbath of the Lord. And they arose, and entreated the Lord, and ate and drank, and went every man to his own house.
And on the Sabbath the teachers and doctors sat
questioning each other, and saying: What is this wrath that has
come upon us? because we know his father and mother. Levi the
teacher said: I know that his parents fear God, and never depart
from prayer, and give tithes thrice a-year. And when Jesus was
born, his parents Perhaps this would
be better as a question: Is it good?
And the Jews said to Levi: And how knowest thou these things? Levi says: Do you not know that from him I learned the law? They of the council say: We wish to see thy father. And they searched out his father, and got information; for he said: Why did you not believe my son? The blessed and just Simeon taught him the law. The council says to Rabbi Levi: The saying which thou hast spoken is true. The chief priests and rulers of the synagogue, and Levites, said to each other: Come, let us send into Galilee to the three men who came hither and gave an account of his teaching and his being taken up, and let them tell us how they saw him taken up into heaven. And that saying pleased all. Then they sent three men into Galilee; and Go, said they, say to Rabbi Addas and Rabbi Finees and Rabbi Egias, Peace to you and yours! Many investigations have been made in the council concerning Jesus; therefore have we been instructed to call you to the holy place, to Jerusalem.
The men went to Galilee, and found them sitting, and meditating on the law. And they saluted them in peace. And they said: Why have you come? The messengers said: The council summon you to the holy city Jerusalem. And the men, hearing that they were sought for by the council, prayed to God, and reclined with the men, and ate and drank with them. And rising in the morning, they went to Jerusalem in peace.
And on the morrow the council sat; and they questioned them, saying: Did you plainly see Jesus sitting on Mount Mambre teaching his disciples, and taken up into heaven?
First Addas the teacher says: I really saw
him sitting on Mount Mambre teaching his disciples; and a shining cloud
overshadowed him and his disciples, and he went up into heaven; and his
disciples prayed upon their faces on the ground. And calling
Finees the priest, they questioned him also, saying: How didst
thou see Jesus taken up? And he said the same as the other.
And again they called the third, Rabbi Egias, and questioned him, and
he said the same as the first and second. And those who were in
the council said: The law of Moses holds that by the mouth of two
or three every word should stand. Abudem, a teacher, one of the
doctors, says: It is written in the law, Enoch walked with God,
and was translated; for God took him. Jairus, a teacher,
said: And we have heard of the death of holy Moses, and have not
seen it; for it is written in the law of the Lord, And Moses
died according to the word Lit., mouth. Or, its. The
text of the clause is corrupt.
Then Annas and Caiaphas said: Rightly have
ye said that these things are written in the law of Moses, that no one
saw the death of Enoch, and no one has named the burying of holy
Moses. And Jesus gave account to i.e., was tried
before.
Then Didas, a teacher, said to all the
assembly: If all the things which these have borne witness to
have come to pass in Jesus, they are from God, and let it not be
wonderful in our eyes. Comp.
————————————
Part II.—Christ’s Descent into Hell.
————————————
Latin. First Version.
Chapter 1 (17).
And Joseph rose up and said to Annas and Caiaphas: Truly and well do you wonder, since you have heard that Jesus has been seen alive from the dead, ascending up into heaven. But it is more to be wondered at that he is not the only one who has risen from the dead: but he has raised up alive out of their tombs many others of the dead, and they have been seen by many in Jerusalem. And hear me now, that we all know the blessed Simeon, the great priest, who took up with his hands Jesus, when an infant, in the temple. And Simeon himself had two sons, full brothers; and we all were at their falling asleep, and at their burial. Go, therefore, and see their tombs: for they are open, because they have risen; and, behold, they are in the city of Arimathæa, living together in prayers. And, indeed, they are heard crying out, but speaking with nobody, and they are silent as the dead. But come, let us go to them; let us conduct them to us with all honour and respect. And if we adjure them, perhaps they will speak to us of the mystery of their resurrection.
At hearing this they all rejoiced. And Annas and Caiaphas, Nicodemus, and Joseph, and Gamaliel, went, and did not find them in their sepulchres; but, walking into the city of Arimathea, they found them there, on their bended knees, and spending their time in prayer. And kissing them, they conducted them to Jerusalem, into the synagogue, with all veneration and fear of God. And shutting the doors, and lifting up the law of the Lord, they put it in their hands, adjuring them by the God Adonai, and the God of Israel, who by the law and the prophets spoke to our fathers, saying: Do you believe that it was Jesus who raised you from the dead? Tell us how you have risen from the dead.
Karinus and Leucius, hearing this adjuration, trembled in their body, and groaned, being disturbed in heart. And together they looked towards heaven, and with their fingers made the sign of the cross on their tongues, and immediately they spoke together, saying: Give each of us sheets of paper, and let us write what we have seen and heard. And they gave it to them. And they sat down, and each of them wrote, saying:—
Chapter 2 (18).
O Lord Jesus Christ, the resurrection and the life
of the dead, permit us to speak mysteries through the death of Thy
cross, because we have been adjured by Thee. For Thou didst order
Thy servants to relate to no one the secrets of Thy divine majesty
which Thou didst in Hades. And when we were, along with all our
fathers, lying in the deep, in the blackness of darkness, suddenly
there appeared a golden heat
Calor; another ms. has
color, hue.
And when we were all exulting in the light which shone
over us, there came up to us our father Simeon; and he said,
exulting: Glorify the Lord Jesus Christ, the Son of God; because
I took Him up when born, an infant, in my hands
And after this there comes up, as it were, a dweller in the desert; and he is asked by all: Who art thou? To whom he says in answer: I am John, the voice and prophet of the Most High, going before the face of His coming to prepare His ways, to give the knowledge of salvation to His people for the remission of their sins. And seeing Him coming to me, instigated by the Holy Spirit, I said: Behold the Lamb of God! behold Him who taketh away the sins of the world! And I baptized Him in the river of Jordan, and I saw the Holy Spirit descending upon Him in the form of a dove; and I heard a voice from the heavens saying, This is my beloved Son, in whom I am well pleased. And now I have gone before His face, and have descended to announce to you that the rising Son of God is close at hand to visit us, coming from on high to us sitting in darkness and the shadow of death.
Chapter 3 (19).
And when the first created, father Adam, had heard
this, that Jesus was baptized in Jordan, he cried out to his son
Seth: Tell thy sons, the patriarchs and the prophets, all that
thou heardest from Michael the archangel when I sent thee to the gates
of paradise to implore God that he might send thee His angel to give
thee oil from the tree of mercy, with which to anoint my body when I
was sick. Then Seth, coming near to the holy patriarchs and
prophets, said: When I, Seth, was praying to the Lord at the
gates of paradise, behold Michael, the angel of the Lord, appeared to
me, saying, I have been sent to thee by the Lord. I am set over
the human race. Lit., body.
And when they heard all these things from Seth, all the patriarchs and prophets exulted with great exultation.
Chapter 4 (20).
And when all the saints were exulting, lo, Satan, the prince and leader of death, said to Hades: Make thyself ready to receive Jesus, who boasts himself to be the Son of God, and is a man fearing death, and saying, My soul is sorrowful, even unto death. And he has withstood me much, doing me evil; and many whom I made blind, lame, deaf, leprous, and demoniac, he has healed with a word; and those whom I have brought to thee dead, he has dragged away from thee.
Hades, answering, said to Prince Satan: Who is he that is so powerful, when he is a man in fear of death? For all the powerful of the earth are kept in subjection by my power, whom thou hast brought into subjection by thy power. If then, thou art powerful, what is that man Jesus like, who, though fearing death, withstands thy power? If he is so powerful in humanity, verily I say unto thee, he is all-powerful in divinity, and his power can no one resist. And when he says that he fears death, he wishes to lay hold on thee, and woe will be to thee to the ages of eternity. And Satan, prince of Tartarus, answered and said: Why hast thou doubted, and feared to receive this Jesus, thy adversary and mine? For I have tempted him, and I have roused up my ancient people the Jews with hatred and anger against him; I have sharpened a lance to strike him; I have mixed gall and vinegar to give him to drink; and I have prepared wood to crucify him, and nails to pierce him, and his death is near at hand, that I may bring him to thee, subject to thee and me.
Tartarus answered and said: Thou hast told me that
it is he himself who has dragged away the dead from me. Now there
are many who are here kept by me, who, while they lived on earth, took
the dead from me, not by their own powers, but by godly prayers, and
their almighty God dragged them away from me. Who is that Jesus,
who by his word has withdrawn the dead from me without prayers?
Perhaps he is the same who, by, the word of his command, brought alive
Lazarus, after he had been four days in stench and corruption, whom I
kept dead. Satan prince of death answered and said: That
Jesus is the same. And when Hades heard this he said to
him: I adjure thee by thy powers and mine, do not bring him to
me. For I at that time, when I heard the command of his word,
trembled with terror and dismay, and all
Chapter 5 (21).
And as Prince Satan and Hades were thus speaking
to each other in turn, suddenly there was a voice as of thunders, and a
shouting of spirits: Lift up your gates, ye princes; and be ye
lifted up, ye everlasting gates; and the King of glory shall come
in.
And all the multitude of the saints, hearing this,
said to Hades, with the voice of reproach: 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, prophesy to you: Let them
confess to the Lord His tender mercies and His wonderful works to the
children of men: for He has shattered the brazen gates, and burst
the iron bars; He has taken them up out of the way of their
iniquity?
And when all the saints heard this from Esaias,
they said to Hades: Open thy gates. Since thou art now
conquered, thou wilt be weak and powerless. And there was a great
voice, as of thunders, saying: Lift up your gates, ye princes;
and be ye lifted up, ye infernal gates; and the King of glory shall
come in. Hades, seeing that they had twice shouted out this,
says, as if not knowing: Who is the king of glory? David
says, in answer to Hades: I recognise those words of the shout,
since I prophesied the same by His Spirit. And now, what I have
said above I say to thee, The Lord strong and mighty, the Lord mighty
in battle; He is the King of glory. Comp.
Chapter 6 (22).
When this was seen by Hades and Death, and their
impious officers, along with their cruel servants, they trembled at
perceiving in their own dominions the clearness of so great a light,
when they saw Christ suddenly in their abodes; and they cried out,
saying: We have been overcome by thee. Who art thou, that
to the Lord directest our confusion? Some
mss. have: Who art thou, O man, that to
God directest thy prayer to our confusion? The correct reading
may be: Who art thou, that bringest confusion upon our
master?
In like manner, also, all the legions of the demons,
terror-stricken with like fear from their fearful overthrow, cried out,
saying: Whence art thou, O Jesus, a man so powerful and splendid
in majesty, so excellent, without spot, and free from guilt? For
that world of earth which has been subject to us always until now,
which used to pay tribute for our uses, has never sent us such a dead
man, has never destined such gifts for the powers below. Who
therefore art thou, that hast
Then the King of glory, trampling on death by His majesty, and seizing Prince Satan, delivered him to the power of Hades, and drew Adam to His brightness.
Chapter 7 (23).
Then Hades, receiving Prince Satan, said to him, with vehement revilings: O prince of perdition, and leader of extermination, Beelzebub, derision of angels, to be spit upon by the just, why didst thou wish to do this? Didst thou wish to crucify the King of glory, in whose death thou didst promise us so great spoils? Like a fool, thou didst not know what thou wast doing. For, behold, that Jesus by the splendour of His divinity is putting to flight all the darkness of death, and He has broken into the strong lowest depths of our dungeons, and has brought out the captives, and released those who were bound. And all who used to groan under our torments insult us, and by their prayers our dominions are taken by storm, and our realms conquered, and no race of men has now any respect for us. Moreover, also, we are grievously threatened by the dead, who have never been haughty to us, and who have not at any time been joyful as captives. O Prince Satan, father of all impious wretches and renegades, why didst thou wish to do this? Of those who from the beginning, even until now, have despaired of salvation and life, no bellowing after the usual fashion is now heard here; and no groaning of theirs resounds, nor in any of their faces is a trace of tears found. O Prince Satan, possessor of the keys of the lower regions, all thy riches which thou hadst acquired by the tree of transgression and the loss of paradise, thou hast now lost by the tree of the cross, and all thy joy has perished. When thou didst hang up that Christ Jesus the King of glory, thou wast acting against thyself and against me. Henceforth thou shalt know what eternal torments and infinite punishments thou art to endure in my everlasting keeping. O Prince Satan, author of death, and source of all pride, thou oughtest first to have inquired into the bad cause of that Jesus. Him in whom thou perceivedst no fault, why, without reason, didst thou dare unjustly to crucify? and why hast thou brought to our regions one innocent and just, and lost the guilty, the impious, and the unjust of the whole world?
And when Hades had thus spoken to Prince Satan, then the King of glory said to Hades: Satan the prince will be in thy power for ever, in place of Adam and his sons, my just ones.
Chapter 8 (24).
And the Lord stretched out His hand, and
said: Come to me, all my saints, who have my image and
likeness. Do you, who have been condemned through the tree and
the devil and death, now see the devil and death condemned through the
tree. Immediately all the saints were brought together under the
hand of the Lord. And the Lord, holding Adam by the right hand,
said to him: Peace be to thee, with all thy children, my
righteous ones! And Adam fell down at the knees of the Lord, and
with tearful entreaty praying, said with a loud voice: I will
extol Thee, O Lord; for Thou hast lifted me up, and hast not made my
foes to rejoice over me. O Lord God, I cried unto Thee, and Thou
hast healed me. O Lord, Thou hast brought out my soul from the
powers below; Thou hast saved me from them that go down into the
pit. Sing praises to the Lord, all His saints, and confess to the
memory of His holiness; since there is anger in His indignation, and
life in His goodwill.
And the Lord, stretching forth His hand, made the
sign of the cross upon Adam and upon all His saints; and holding Adam
by the right hand, went up from the powers below: and all the
saints followed Him. Then holy David cried out aloud,
saying: Sing unto the Lord a new song, for He hath done wonderful
things; His right hand and His holy arm have brought salvation to
Himself. The Lord hath made known His salvation; His
righteousness hath He revealed in the sight of the heathen.
And after this the prophet Habacuc cried out,
saying: Thou wentest forth for the salvation of Thy people, to
deliver Thine elect. So the text,
multitudine mortis; but the mss. must
have had altitudine maris, in the depth of the sea, with the
LXX. and the Hebrew. Or, bringing sacred
words from their praises.
Chapter 9 (25).
And the Lord, holding the hand of Adam, delivered
him to Michael the archangel: and all the saints followed Michael
the archangel, and he led them all into the glorious grace of
paradise. And there met them two men, ancient of days. The
saints asked them: Who are you, that have not yet been dead,
along with us in the regions below, and have been placed in paradise in
the body? One of them answered, and said: I am Enoch, who
by the word of the Lord have been translated hither; and he who is with
me is Elias the Thesbite, who was taken up by a fiery chariot.
Here also even until now we have not tasted death, but have been
reserved to the coming of Antichrist, by divine signs and wonders to do
battle with him, and, being killed by him in Jerusalem, after three
days and half a day to be taken up alive again in the clouds.
Chapter 10 (26).
And while the saints Enoch and Elias were thus
speaking, behold, there came up another man, most wretched, carrying on
his shoulders the sign of the cross. And seeing him, all the
saints said to him: Who art thou? because thy appearance is that
of a robber. And what is the sign which thou carriest on thy
shoulders? In answer to them, he said: Truly have you said
that I was a robber, doing all sorts of evil upon the earth. And
the Jews crucified me along with Jesus; and I saw the miracles in
created things which were done through the cross of Jesus crucified,
and I believed Him to be the Creator of all created things, and the
King omnipotent; and I entreated Him, saying, Be mindful of me, Lord,
when Thou shalt have come into Thy kingdom. Immediately He
accepted my entreaty, and said to me, Amen; I say to thee, To-day shalt
thou be with me in paradise.
Chapter 11 (27).
These are the divine and sacred mysteries which we saw and heard, I Karinus, and Leucius. More we are not allowed to tell of the other mysteries of God, as Michael the archangel adjured us, and said: You shall go into Jerusalem with your brethren, and continue in prayers, and you shall cry out, and glorify the resurrection of the Lord Jesus Christ, who has raised you up again from the dead with Himself. And with none of men shall you speak; and you shall sit as if dumb, until the hour shall come when the Lord Himself shall permit you to relate the mysteries of His divinity. And Michael the archangel ordered us to walk across Jordan into a place rich and fertile, where there are many who rose again along with us for an evidence of the resurrection of Christ the Lord; because only three days were allowed to us who have risen from the dead to celebrate in Jerusalem the passover of the Lord, with our living relations, for an evidence of the resurrection of Christ the Lord: and we have been baptized in the holy river of Jordan, receiving each of us white robes. And after three days, when we had celebrated the passover of the Lord, all who rose again along with us were snatched up into the clouds, and taken across the Jordan, and were no longer seen by any one. But we were told to remain in the city of Arimathæa in prayers.
And after they had finished all, writing on separate sheets of paper, they arose. And Karinus gave what he wrote into the hands of Annas and Caiaphas and Gamaliel; in like manner also Leucius gave what he wrote into the hands of Nicodemus and Joseph. And being suddenly transfigured, they became exceedingly white, and were seen no more. And their writings were found exactly the same, not one letter more or less.
All the synagogue of the Jews, hearing all these wonderful sayings of Karinus and Leucius, said to each other: Truly all these things have been done by the Lord, and blessed be the Lord for ever and ever. Amen. And they all went out with great anxiety, beating their breasts with fear and trembling; and they went away, each to his own house.
All these things which were said by the Jews in their synagogue Joseph and Nicodemus immediately reported to the proconsul. And Pilate himself wrote all which had been done and said concerning Jesus by the Jews, and he placed all the words in the public records of his prætorium.
Chapter 12 (28).
After this, Pilate going into the temple of the Jews, assembled all the chief priests, and learned men, and scribes, and teachers of the law, and went in with them into the sanctuary of the temple, and ordered that all the gates should be shut, and said to them: We have heard that you have a certain great collection of books in this temple: therefore I ask you that it be presented before us. And when four officers brought in that collection of books, adorned with gold and precious gems, Pilate said to all: I adjure you by the God of your fathers, who ordered you to build this temple in the place of his sanctuary, not to conceal the truth from me. You all know what is written in that collection of books; but now say whether you have found in the writings that Jesus, whom you have crucified, to be the Son of God that was to come for the salvation of the human race, and in how many revolutions of the seasons he ought to come. Declare to me whether you crucified him in ignorance of this, or knowing it.
Being thus adjured, Annas and Caiaphas ordered all
the others who were with them to go out of the sanctuary; and
themselves shut all the gates of the temple and the sanctuary, and said
to Pilate: We have been adjured by thee, O good judge, by the
building of this temple, to give thee the truth, and a clear account
of this matter. After we had crucified Jesus, not knowing
Him to be the Son of God, thinking that He did miracles by means of
some charm, we made a great synagogue in this temple. And
conferring with each other of the signs of the miracles which Jesus had
done, we found many witnesses of our nation who said that they had seen
Jesus alive after suffering death, and that He had penetrated into the
height of heaven. And we have seen two witnesses, whom Jesus
raised up again from the dead, who told us many wonderful things that
Jesus did among the dead, which we have in our hands, written
out. And our custom is, every year before our synagogue, to open
that holy collection of books, and seek out the testimony of God.
And we have found in the first book of the LXX., where the archangel
Michael spoke to the third son of Adam, the first man, of five thousand
and five hundred years, in which the Christ, the most beloved Son of
God, was to come from the heavens; and upon this we have considered
that perhaps He was the God of Israel who said to Moses, Should be
2262—βσοβ in place of βσιβ. This includes the
second Cainan. Should be 676. Should be
586—dlxxxvi. instead of dcxxxvi. Lit., has come.
Chapter 13 (29).
Pilate, hearing these words of Annas and Caiaphas,
laid them all up in the acts of our Lord and Saviour, in the public
records of his prætorium, and wrote a letter to Claudius, king of
the city of Rome, [Compare the
other Latin form of this letter, as translated on p. 459; also the
version of the Greek form of a similar letter, included in the Acts
of Peter and Paul.—R.]
Pontius Pilate to Claudius his king, greeting. It has lately happened, as I myself have also proved, that the Jews, through envy, have punished themselves and their posterity by a cruel condemnation. In short, when their fathers had a promise that their God would send them from heaven his holy one, who should deservedly be called their king, and promised that he would send him by a virgin upon the earth: when, therefore, while I was procurator, he had come into Judæa, and when they saw him enlightening the blind, cleansing the lepers, curing the paralytics, making demons flee from men, even raising the dead, commanding the winds, walking dryshod upon the waves of the sea, and doing many other signs of miracles; and when all the people of the Jews said that he was the Son of God, the chief priests felt envy against him, and seized him, and delivered him to me; and, telling me one lie after another, they said that he was a sorcerer, and was acting contrary to their law.
And I believed that it was so, and delivered him
to be scourged, according to their will. And they crucified him,
and set guards over him when buried. And he rose again on the
third day, while my soldiers were keeping guard. But so flagrant
was the iniquity of the Jews, that they gave money to my soldiers,
saying, Say that his disciples have stolen his body. But after
receiving the money they could not keep secret what had been done; for
they bore witness both that he had risen again, that they had seen
him, Or, that they had seen
that he rose from the dead.
This accordingly I have done, lest any one should give a different and a false account of it, and lest thou shouldst think that the lies of the Jews are to be believed.
————————————
Latin. Second Version.
Chapter 1 (17).
Then Rabbi Addas, and Rabbi Finees, and Rabbi
Egias, the three men who had come from Galilee, testifying that they
had seen Jesus taken up into heaven, rose up in the midst of the
multitude of the chiefs of the Jews, and said before the priests and
the Levites, who had been called together to the council of the
Lord: When we were coming from Galilee, we met at the Jordan a
very great multitude of men, fathers Abbatorum.
And they said in answer: We have risen again along with Christ from the lower world, and He has raised us up again from the dead. And from this you may know that the gates of death and darkness have been destroyed, and the souls of the saints have been brought out thence, and have ascended into heaven along with Christ the Lord. And indeed to us it has been commanded by the Lord Himself, that for an appointed time we should walk over the banks of Jordan and the mountains; not, however, appearing to every one, nor speaking to every one, except to those to whom He has permitted us. And just now we could neither have spoken nor appeared to you, unless it had been allowed to us by the Holy Spirit.
And when they heard this, all the multitude who were
present in the council were struck with fear and trembling, and
wondered whether these things had really happened which these
Galilæans testified. Then Caiaphas and Annas said to the
council: What these have testified, first and last, must shortly
be altogether made clear: If it shall be found to be true that
Karinus and Leucius remain alive in the body, and if we shall be able
to behold them with our own eyes, then
Then the council having suddenly risen, it pleased them to choose men fit for the duty, fearing God, and who knew when they died, and where they were buried, to inquire diligently, and to see whether it was as they had heard. The men therefore proceeded to the same place, fifteen in number, who through all were present at their falling asleep, and had stood at their feet when they were buried, and had beheld their tombs. And they came and found their tombs open, and very many others besides, and found a sign neither of their bones nor of their dust. And they returned in all haste, and reported what they had seen.
Then all their synagogue was in great grief and perplexity, and they said to each other: What shall we do? Annas and Caiaphas said: Let us turn to where we have heard that they are, and let us send to them men of rank, asking and entreating them: perhaps they will deign to come to us. Then they sent to them Nicodemus and Joseph, and the three men, the Galilæan rabbis who had seen them, asking that they should deign to come to them. And they went, and walked round all the region of Jordan and of the mountains, and they were coming back without finding them.
And, behold, suddenly there appeared coming down from Mount Amalech a very great number, as it were, twelve thousand men, who had risen with the Lord. And though they recognised very many there, they were not able to say anything to them for fear and the angelic vision; and they stood at a distance gazing and hearing them, how they walked along singing praises, and saying: The Lord has risen again from the dead, as He had said; let us all exult and be glad, since He reigns for ever. Then those who had been sent were astonished, and fell to the ground for fear, and received the answer from them, that they should see Karinus and Leucius in their own houses.
And they rose up and went to their houses, and found them spending their time in prayer. And going in to them, they fell on their faces to the ground, saluting them; and being raised up, they said: O friends of God, all the multitude of the Jews have directed us to you, hearing that you have risen from the dead, asking and beseeching you to come to them, that we all may know the great things of God which have happened around us in our times. And they immediately, at a sign from God, rose up, and came with them, and entered their synagogue. Then the multitude of the Jews, with the priests, put the books of the law in their hands, and adjured them by the God Heloi, and the God Adonai, and by the law and the prophets, saying: Tell us how you have risen from the dead, and what are those wonderful things which have happened in our times, such as we have never heard to have happened at any other time; because already for fear all our bones have been benumbed, and have dried up, and the earth moves itself under our feet: for we have joined all our hearts to shed righteous and holy blood.
Then Karinus and Leucius signed to them with their hands to give them a sheet of paper and ink. And this they did, because the Holy Spirit did not allow them to speak to them. And they gave each of them paper, and put them apart, the one from the other in separate cells. And they, making with their fingers the sign of the cross of Christ, began to write on the separate sheets; and after they had finished, as if out of one mouth from the separate cells, they cried out, Amen. And rising up, Karinus gave his paper to Annas, and Leucius to Caiaphas; and saluting each other, they went out, and returned to their sepulchres.
Then Annas and Caiaphas, opening the sheet of paper, began each to read it in secret. But all the people took it ill, and so all cried out: Read these writings to us openly; and after they have been read through we shall keep them, lest perchance this truth of God be turned through wilful blindness, by unclean and deceitful men, into falsehood. At this Annas and Caiaphas fell a-trembling, and delivered the sheet of paper to Rabbi Addas, and Rabbi Finees, and Rabbi Egias, who had come from Galilee, and announced that Jesus had been taken up into heaven. All the multitude of the Jews trusted to them to read this writing. And they read the paper containing these words:—
Chapter 2 (18).
I Karinus. O Lord Jesus Christ, Son of the living God, permit me to speak of Thy wonders which Thou hast done in the lower world. When, therefore, we were kept in darkness and the shadow of death in the lower world, suddenly there shone upon us a great light, and Hades and the gates of death trembled. And then was heard the voice of the Son of the Father most high, as if the voice of a great thunder; and loudly proclaiming, He thus charged them: Lift up your gates, ye princes; lift up the everlasting gates; the King of glory, Christ the Lord, will come up to enter in.
Then Satan, the leader of death, came up, fleeing in
terror, saying to his officers and the powers below: My officers,
and all the powers below, run together, shut your gates, put up the
iron bars, and fight bravely, and resist, lest they lay hold of us, and
keep us captive in chains. Then all his impious officers were
perplexed, and
Ornamenta; another ms. has
armamenta.
Chapter 3 (19).
Then Satan said to Hades: Make thyself ready
to receive him whom I shall bring down to thee. Thereupon Hades
thus replied to Satan: That voice was from nothing else than the
cry of the Son of the Father most high, because the earth and all the
places of the world below so trembled under it: wherefore I think
that myself and all my dungeons are now lying open. But I adjure
thee, Satan, head of all evils, Or, of all the
wicked.
To him Satan, the leader of death, thus replied: What art thou crying out about? Do not be afraid, my old most wicked friend, because I have stirred up the people of the Jews against him; I have told them to strike him with blows on the face, and I have brought upon him betrayal by one of his disciples; and he is a man in great fear of death, because from fear he said, My soul is sorrowful, even unto death; and I have brought him to this, that he has just been lifted up and hanged on the cross.
Then Hades said to him: If he be the same who, by the mere word of his command, made Lazarus fly away like an eagle from my bosom, when he had already been dead four days, he is not a man in humanity, but God in majesty. I entreat thee not to bring him to me. And Satan says to him: Make thyself ready nevertheless; be not afraid; because he is already hanging on the cross, I can do nothing else. Then Hades thus replied to Satan: If, then, thou canst do nothing else, behold, thy destruction is at hand. I, in short, shall remain cast down and dishonoured; thou, however, wilt be tortured under my power.
Chapter 4 (20).
And the saints of God heard the wrangling of Satan and Hades. They, however, though as yet not at all recognising each other, were, notwithstanding, in the possession of their faculties. But our holy father Adam thus replied to Satan at once: O captain of death, why dost thou fear and tremble? Behold, the Lord is coming, who will now destroy all thy inventions; and thou shalt be taken by Him, and bound throughout eternity.
Then all the saints, hearing the voice of our father Adam, how boldly he replied to Satan in all points, were strengthened in joy; and all running together to father Adam, were crowded in one place. Then our father Adam, gazing on all that multitude, wondered greatly whether all of them had been begotten from him into the world. And embracing those who were standing everywhere around him, and shedding most bitter tears, he addressed his son Seth, saying: Relate, my son Seth, to the holy patriarchs and prophets what the guardian of paradise said to thee, when I sent thee to bring to me of that oil of compassion, in order to anoint my body when I was ill.
Then he answered: I, when thou sentest me
before the gates of paradise, prayed and entreated the Lord with tears,
and called upon the guardian of paradise to give me of it
therefrom. Then Michael the archangel came out, and said to me,
Seth, why then dost thou weep? Know, being informed beforehand,
that thy father Adam will not receive of this oil of compassion now,
but after many generations of time. For the most beloved Son of
God will come down from heaven into the world, and will be baptized by
John in the river Jordan; and then shall thy father Adam receive of
this oil The text has
deo, God, obviously a misprint for oleo, oil.
Chapter 5 (21).
Then all the saints, hearing this again, exulted in joy. And one of those standing round, Isaias by name, cried out aloud, and thundered: Father Adam, and all standing round, hear my declaration. When I was on earth, and by the teaching of the Holy Spirit, in prophecy I sang of this light: The people who sat in darkness have seen a great light; to them dwelling in the region of the shadow of death light has arisen. At these words father Adam, and all of them, turned and asked him: Who art thou? because what thou sayest is true. And he subjoined, and said: My name is Isaias.
Then appeared another near him, as if a
hermit. And they asked him, saying: Who art thou, who
bearest such an appearance in thy body? Or, who wearest such
(things) on thy body.
Chapter 6 (22).
After that, another standing there, pre-eminent as it were, with a certain mark of an emperor, David by name, thus cried out, and said: When I was upon earth, I made revelations to the people of the mercy of God and His visitation, prophesying future joys, saying through all ages, Let them make confession to the Lord of His tender mercy and His wonderful works to the sons of men, because He has shattered the gates of brass, and broken the bars of iron. Then the holy patriarchs and prophets began mutually to recognise each other, and each to quote his prophecies.
Then holy Jeremias, examining his prophecies, said to the patriarchs and prophets: When I was upon earth, I prophesied of the Son of God, that He was seen upon earth, and dwelt with men.
Then all the saints, exulting in the light of the Lord, and in the sight of father Adam, and in the answering of all the patriarchs and prophets, cried out, saying: Alleluia! blessed is He who cometh in the name of the Lord; so that at their crying out Satan trembled, and sought a way of escape. And he could not, because Hades and his satellites kept him bound in the lower regions, and guarded at all points. And they said to him: Why dost thou tremble? We by no means allow thee to go forth hence. But receive this, as thou art worthy, from Him whom thou didst daily assail; but if not, know that thou, bound by Him, shall be in my keeping.
Chapter 7 (23).
And again there came the voice of the Son of the Father most high, as it were the voice of a great thunder, saying: Lift up your gates, ye princes; and be ye lifted up, ye everlasting gates, and the King of glory will come in. Then Satan and Hades cried out, saying: Who is the king of glory? And it was answered to them in the voice of the Lord: The Lord strong and mighty, the Lord mighty in battle.
After this voice there came a man, whose
appearance was that of a robber, carrying a cross on his shoulder,
crying from the outside of the door, and saying: Open to me, that
I may come in. And Satan, opening to him a little, brought him
inside into his dwelling, Hospitio.
Præconcitus, corrected to præconatus or
ans.
Then holy David, inflamed with anger against Satan, cried out aloud: Open thy gates, most vile wretch, that the King of glory may come in. In like manner also all the saints of God rose up against Satan, and would have seized him, and divided him among them. And again a cry was heard within: Lift up your gates, ye princes; and be ye lifted up, ye everlasting gates; and the King of glory shall come in. Hades and Satan, at that clear voice, again asked, saying: Who is this king of glory? And it was said to them by that wonderful voice: The Lord of powers, He is the King of glory.
Chapter 8 (24).
And, behold, suddenly Hades trembled, and the gates of death and the bolts were shattered, and the iron bars were broken and fell to the ground, and everything was laid open. And Satan remained in the midst, and stood confounded and downcast, bound with fetters on his feet. And, behold, the Lord Jesus Christ, coming in the brightness of light from on high, compassionate, great, and lowly, carrying a chain in His hand, bound Satan by the neck; and again tying his hands behind him, dashed him on his back into Tartarus, and placed His holy foot on his throat, saying: Through all ages thou hast done many evils; thou hast not in any wise rested. To-day I deliver thee to everlasting fire. And Hades being suddenly summoned, He commanded him, and said: Take this most wicked and impious one, and have him in thy keeping even to that day in which I shall command thee. And he, as soon as he received him, was plunged under the feet of the Lord along with him into the depth of the abyss.
Chapter 9 (25).
Then the Lord Jesus, the Saviour of all, affectionate
and most mild, saluting Adam kindly, said to him: Peace be to
thee, Adam, with thy children, through immeasurable ages of ages!
Amen. Then father Adam, falling forward at the feet of the Lord,
and being raised erect, kissed His hands, and shed many tears, saying,
testifying to all: Behold the hands which fashioned me! And
he said to the Lord: Thou hast come, O King of glory, delivering
men, and bringing them into Thy everlasting kingdom. Then also
our mother Eve in like manner fell forward at the feet of our Lord, and
was raised erect, and kissed His hands, and poured forth tears in
abundance, and
Then all the saints, adoring Him, cried out,
saying: Blessed is He who cometh in the name of the Lord!
The Lord God hath shone upon us—amen—through all
ages. Alleluia for ever and ever! Praise, honour, power,
glory! because Thou hast come from on high to visit us. Singing
Alleluia continually, and rejoicing together concerning His glory, they
ran together under the hands of the Lord. Then the Saviour,
inquiring thoroughly about all, seized Hades, Momordidit
infernum, which is obviously corrupt. The translator may have
read δέδηχε
ᾅδην, bit Hades, for δέδειχε
ᾅδην, brought Hades to light.
Chapter 10 (26).
Then all the saints of God asked the Lord to leave as a sign of victory the sign of His holy cross in the lower world, that its most impious officers might not retain as an offender any one whom the Lord had absolved. And so it was done. And the Lord set His cross in the midst of Hades, which is the sign of victory, and which will remain even to eternity.
Then we all went forth thence along with the Lord, leaving Satan and Hades in Tartarus. And to us and many others it was commanded that we should rise in the body, giving in the world a testimony of the resurrection of our Lord Jesus Christ, and of those things which had been done in the lower world.
These are the things, dearest brethren, which we have seen, and which, adjured by you, we testify, He bearing witness who died for us, and rose again; because, as it was written, so has it been done in all points.
Chapter 11 (27).
And when the paper was finished and read through, all that heard it fell on their faces, weeping bitterly, and cruelly beating their breasts, crying out, and saying through all: Woe to us! Why has this happened to us wretched? Pilate flees; Annas and Caiaphas flee; the priests and Levites flee; moreover also the people of the Jews, weeping and saying, Woe to us wretched! we have shed sacred blood upon the earth.
For three days, therefore, and three nights, they did not taste bread and water at all; nor did any of them return to the synagogue. But on the third day again the council was assembled, and the other paper of Leucius was read through; and it was found neither more nor less, to a single letter, than that which the writing of Karinus contained. Then the synagogue was perplexed; and they all lamented forty days and forty nights, looking for destruction from God, and the vengeance of God. But He, pitier affectionate and most high, did not immediately destroy them, bountifully giving them a place of repentance. But they were not found worthy to be turned to the Lord.
These are the testimonies of Karinus and Leucius, dearest brethren, concerning Christ the Son of God, and His holy deeds in the lower world; to whom let us all give praise and glory through immeasurable age of ages. Amen.
Which He Wrote to the Roman Emperor, Concerning Our Lord Jesus Christ.
Pontius Pilate to Tiberius
Cæsar the emperor, greeting. [Compare the
translation of the letter of Pilate to Claudius, found in the Acts
of Peter and Paul; also a similar letter incorporated in The
Gospel of Nicodemus, second part, Latin, first version, chap. 13
(29), p. 454.—R.]
Upon Jesus Christ, whose case I had clearly set forth to thee in my last, at length by the will of the people a bitter punishment has been inflicted, myself being in a sort unwilling and rather afraid. A man, by Hercules, so pious and strict, no age has ever had nor will have. But wonderful were the efforts of the people themselves, and the unanimity of all the scribes and chief men and elders, to crucify this ambassador of truth, notwithstanding that their own prophets, and after our manner the sibyls, warned them against it: and supernatural signs appeared while he was hanging, and, in the opinion of philosophers, threatened destruction to the whole world. His disciples are flourishing, in their work and the regulation of their lives not belying their master; yea, in his name most beneficent. Had I not been afraid of the rising of a sedition among the people, who were just on the point of breaking out, perhaps this man would still have been alive to us; although, urged more by fidelity to thy dignity than induced by my own wishes, I did not according to my strength resist that innocent blood free from the whole charge brought against it, but unjustly, through the malignity of men, should be sold and suffer, yet, as the Scriptures signify, to their own destruction. Farewell. 28th March.
Sent to the August Or, Augustus.
————————————
First Greek Form.
In those days, our Lord Jesus Christ having been crucified under Pontius Pilate, procurator of Palestine and Phœnicia, these records were made in Jerusalem as to what was done by the Jews against the Lord. Pilate therefore, along with his private report, sent them to the Cæsar in Rome, writing thus:—
To the most mighty, venerable, most divine, and
most terrible, the august Or, Augustus. Codex A has a
better reading—arteries. [Thems.
here referred to is in Paris, of the fourteenth century (a.d. 1315).—R.]
And these are the things which I lately had in my mind to report, which Jesus accomplished on the Sabbath. And other signs greater than these he did, so that I have perceived that the wonderful works done by him are greater than can be done by the gods whom we worship.
And him Herod and Archelaus and Philip, Annas and
Caiaphas, with all the people, deliv
And at the time he was crucified there was
darkness over all the world, the sun being darkened at mid-day, and the
stars appearing, but in them there appeared no lustre; and the moon, as
if turned into blood, failed in her light. And the world was
swallowed up by the lower regions, so that the very sanctuary of the
temple, as they call it, could not be seen by the Jews in their fall;
and they saw below them a chasm of the earth, with the roar of the
thunders that fell upon it. The text here is
very corrupt.
And the fear of the earthquake remained from the
sixth hour of the preparation until the ninth hour. And on the
evening of the first day of the week there was a sound out of the
heaven, so that the heaven became enlightened sevenfold more than all
the days. And at the third hour of the night also the sun was
seen brighter than it had ever shone before, lighting up all the
heaven. And as lightnings come suddenly in winter, so majestic
men appeared Or, so men appeared
on high.
And all that night the light did not cease
shining. And many of the Jews died, swallowed up in the chasm of
the earth, so that on the following day most of those who had been
against Jesus could not be found. Others saw the appearing of
those that had risen, whom no one of us had ever seen. This sentence also is
very corrupt. Another and more
probably reading is, not one. [So B, a Parisms. of the fourteenth century.—R.]
With that terror, being in perplexity, and seized with a most frightful trembling, I have written what I saw at that time, and have reported to thy majesty. Having set in order also what was done by the Jews against Jesus, I have sent it, my lord, to thy divinity.
Sent to Rome to Tiberius Cæsar.
————————————
Second Greek Form.
To the most mighty,
venerable, awful, most divine, the august,—Pilatus Pontius, the
governor of the East: I have to report to thy reverence, through
this writing of mine, being seized with great trembling and fear, O
most mighty emperor, the conjuncture of the present times, as the end
of these things has shown. For while I, my lord, according to the
commandment of thy clemency, was discharging the duties of my
government, which is one of the cities of the East, Jerusalem by name,
in which is built the temple of the Jewish nation, all the multitude of
the Jews came together, and delivered to me a certain man named Jesus,
bringing against him many and groundless charges; and they were not
able to convict him in anything. And one heresy of theirs against
him was, that he said that the Sabbath was not their right rest.
And that man wrought many cures, in addition to good works. He
made the blind see; he cleansed lepers; he raised the dead; he healed
paralytics who could not move at all, except that they only had their
voice, and the joining of their bones; and he gave them the power of
walking about and running, commanding them by a single
word. And another mightier work he did, which was strange even
with our gods: he raised up a dead man, Lazarus, who had been
dead four days, by a single word ordering the dead man to be raised,
although his body was already corrupted by the worms that grow in
wounds; and that ill-smelling body lying in the tomb he ordered to run;
and as a bridegroom from the bridal chamber, so he came forth out of
the tomb, filled with exceeding fragrance. And some that were
cruelly vexed by demons, and had their dwellings in deserts, and ate
the flesh of their own limbs, and lived along with reptiles and wild
beasts, he made to be dwellers in cities in their own houses, and by a
word he rendered them sound-minded; and he made those that were
troubled by unclean spirits to be intelligent and reputable; and
sending away the demons in them into a herd of swine, he suffocated
them in the sea. Another man, again, who had a withered hand, and
lived in sorrow, and had not even the half of his body sound, he
rendered sound by a single word. And a woman that had a flow of
blood for many years, so that, in consequence of the flowing of her
blood, all the joinings of her bones appeared, and were transparent
like glass; and assuredly all the physicians had left her without hope,
and had not cleansed her, for there was not in her a single hope of
health: once, then, as Jesus was passing by, she took hold of the
fringe of his clothes behind, and that same hour the power of her body
was completely restored, and she became whole, as if nothing were the
matter with her, and she began to run swiftly to her own city
Paneas. This is a
conjecture of Thilo’s. Themss. have
Spania.
And these things indeed were so. And the Jews gave information that Jesus did these things on the Sabbath. And I also ascertained that the miracles done by him were greater than any which the gods whom we worship could do.
Him then Herod and Archelaus and Philip, and Annas and Caiaphas, with all the people, delivered to me to try him. And as many were exciting an insurrection against me, I ordered him to be crucified.
And when he had been crucified, there was darkness over
the whole earth, the sun having been completely hidden, and the heaven
appearing dark though it was day, so that the stars appeared, but had
at the same time their brightness darkened, as I suppose your reverence
is not ignorant of, because in all the world they lighted lamps from
the sixth hour until evening. And the moon, being like blood, did
not shine the whole night, and yet she happened to be at Instead of
this last sentence, one of the mss. has:
And the whole world was shaken by unspeakable miracles, and all the
creation was like to be swallowed up by the lower regions; so that also
the sanctuary of their temple was rent from top to bottom. And
again there was thunder, and a mighty noise from heaven, so that all
our land shook and trembled. Another: And there began to be
earthquakes in the hour in which the nails were fixed in Jesus’
hands and feet, until evening.
And on the first of the week, about the third hour of the night, the sun was seen such as it had never at any time shone, and all the heaven was lighted up. And as lightnings come on in winter, so majestic men of indescribable splendour of dress and of glory appeared in the air, and an innumerable multitude of angels crying out, and saying: Glory in the highest to God, and on earth peace, among men goodwill: come up out of Hades, ye who have been kept in slavery in the underground regions of Hades. And at their voice all the mountains and hills were shaken, and the rocks were burst asunder; and great chasms were made in the earth, so that also what was in the abyss appeared.
And there were seen in that terror dead men raised
up, One
ms. adds: To the number of five
hundred.
All that night therefore, my lord, O king, the light ceased not. And many of the Jews died, and were engulphed and swallowed up in the chasms in that night, so that not even their bodies appeared. Those, I say, of the Jews suffered that had spoken against Jesus. And one synagogue was left in Jerusalem, since all those synagogues that had been against Jesus were engulphed.
From that fear, then, being in perplexity, and seized with much trembling, at that same hour I ordered what had been done by them all to be written; and I have reported it to thy mightiness.
————————————
And the writings having come to the city of the Romans, and having been read to the Cæsar, with not a few standing by, all were astounded, because through the wickedness of Pilate the darkness and the earthquake had come over the whole world. And the Cæsar, filled with rage, sent soldiers, and ordered them to bring Pilate a prisoner.
And when he was brought to the city of the Romans,
the Cæsar, hearing that Pilate had arrived, sat in the temple of
the gods, in the presence of all the senate, and with all the army, and
all the multitude of his power; and he ordered Pilate to stand
forward. Or, in the
entrance.
And Pilate said: O almighty αὐτοκράτωρ.
And as the Cæsar was thus speaking, when he named the name of Christ, all the multitude of the gods fell down in a body, and became as dust, where the Cæsar was sitting with the senate. And the people standing beside the Cæsar all began to tremble, on account of the speaking of the word, and the fall of their gods; and being seized with terror, they all went away, each to his own house, wondering at what had happened. And the Cæsar ordered Pilate to be kept in security, in order that he might know the truth about Jesus.
And on the following day, the Cæsar, sitting in the Capitol with all the senate, tried again to question Pilate. And the Cæsar says: Tell the truth, O most impious, because through thy impious action which thou hast perpetrated against Jesus, even here the doing of thy wicked deeds has been shown by the gods having been cast down. Say, then, who is he that has been crucified; because even his name has destroyed all the gods? Pilate said: And indeed the records of him are true; for assuredly I myself was persuaded from his works that he was greater than all the gods whom we worship. And the Cæsar said: For what reason, then, didst thou bring against him such audacity and such doings, if thou wert not ignorant of him, and altogether devising mischief against my kingdom? Pilate said: On account of the wickedness and rebellion of the lawless and ungodly Jews, I did this.
And the Cæsar, being filled with rage, held a
council with all his senate and his power, and ordered a decree to be
written against the Jews as follows:—To Licianus, the governor of
the chief places of the East, greeting. The reckless deed which
has been done at the present time by the inhabitants of Jerusalem, and
the cities of the Jews round about, and their wicked action, has come
to my knowledge, that they have forced Pilate to crucify a certain god
named Jesus, and on account of this great fault of theirs the world has
been darkened and dragged to destruction. Do thou then speedily,
with a multitude of soldiers, go to them there, and make them
prisoners, in accordance with this decree. Be obedient, and take
action against them, and scatter them, and make them slaves among all
the nations; and having driven them out of the whole of Judæa,
make them the smallest of nations, so that it may not any longer be
seen at all, because they are full of wickedness. The text is very
corrupt.
And this decree having come into the region of the
East, Licianus, obeying from fear of the decree, seized all the nation
of the Jews; and those that were left in Judæa he scattered among
the nations, and sold for slaves: Lit., he made to be
slaves in the dispersion of the Gentiles.
And again the Cæsar set himself to question Pilate; and he orders a captain named Albius to cut off Pilate’s head, saying: Just as he laid hands upon the just man named Christ, in like manner also shall he fall, and not find safety.
And Pilate, going away to the place, prayed in silence, saying: Lord, do not destroy me along with the wicked Hebrews, because I would not have laid hands upon Thee, except for the nation of the lawless Jews, because they were exciting rebellion against me. But Thou knowest that I did it in ignorance. Do not then destroy me for this my sin; but remember not evil against me, O Lord, and against Thy servant Procla, who is standing with me in this the hour of my death, whom Thou didst appoint to prophesy that Thou shouldest be nailed to the cross. Do not condemn her also in my sin; but pardon us, and make us to be numbered in the portion of Thy righteous.
And, behold, when Pilate had finished his prayer,
there came a voice out of the heaven, saying: All the generations
and families of the nations shall count thee blessed, because under
thee have been fulfilled all those things said about me by the
prophets; and thou thyself shall be seen as my witness at my second
appearing, when I shall judge the twelve tribes of Israel, and those
that have not owned my name. And the prefect struck off the head
of Pilate; and, behold, an angel of the Lord received it. And his
wife Procla, seeing the angel coming and receiving his head, being
filled with joy herself also, immediately gave up the ghost, and was
buried along with her husband. One of
themss. adds: By the will and good
pleasure of our Lord Jesus Christ, to whom be the glory of the Father,
and the Son, and the Holy Ghost, now and ever, and to ages of
ages. Amen.
————————————
And when Tiberius
Cæsar, the emperor of the Romans, was labouring under a grievous
disease, and understanding that there was at Jerusalem a certain
physician, Jesus by name, who by a single word cured all infirmities,
he, not knowing that the Jews and Pilate had put Him to death, ordered
a certain friend of his named Volusianus: Go as quickly as
possible across the seas; and thou shalt tell Pilate, my servant and
friend, to send me this physician, that he may restore me to my former
health. And this Volusianus, having heard the emperor’s
command, immediately departed, and came to Pilate, as he had been
commanded. And he related to the same Pilate what had been
entrusted to him by Tiberius Cæsar, saying: Tiberius
Cæsar, the emperor of the Romans, thy master, having heard that in
this city there is a physician who by his word alone heals infirmities,
begs thee earnestly to send him to him for the curing of his
infirmity. Pilate, hearing this, was very much afraid, knowing
that through envy he had caused Him to be put to death. Pilate
answered the same messenger thus, saying: This man was a
malefactor, and a man who drew to himself all the people; so a council
of the wise men of the city was held, and I caused him to be
crucified. And this messenger returning to his inn, met a certain
woman named Veronica, who had been a friend of Jesus; and he
said: O woman, a certain physician who was in this city, who
cured the sick by a word alone, why have the Jews put him to
death? And she began to weep, saying: Ah me! my lord, my
God and my Lord, whom Pilate for envy delivered, condemned, and ordered
to be crucified. Then he, being exceedingly grieved, said:
I am vehemently grieved that I am unable to accomplish that for which
my lord had sent me. And Veronica said to him: When my Lord
was going about preaching, and I, much against my will, was deprived of
His presence, I wished His picture to be painted for me, in order that,
while I was deprived of His presence, the figure of His picture might
at least afford me consolation. And when I was carrying the
canvas to the painter to be painted, my Lord met me, and asked whither
I was going. And when I had disclosed to Him the cause of my
journey, He asked of me the cloth, and gave it back to me impressed
with the image of His venerable face. Therefore, if thy lord will
devoutly gaze upon His face, Or, upon the sight
of this.
Volusianus therefore came with Veronica to Rome, and said to Tiberius the emperor: Jesus, whom thou hast been longing for, Pilate and the Jews have delivered to an unjust death, and have through envy affixed to the gibbet of the cross. There has therefore come with me a certain matron, bringing a picture of Jesus himself; and if thou wilt devoutly look upon it, thou shalt immediately obtain the benefit of thy health. Cæsar therefore ordered the way to be strewn with silk cloths, and the picture to be presented to him; and as soon as he had looked upon it, he regained his former health.
Pontius Pilate, therefore, by the command of Cæsar,
is taken and brought through to Rome. Cæsar, hearing that
Pilate had arrived at Rome, was filled with exceeding fury against him,
and caused him to be brought to him. But Pilate brought down with
him the seamless tunic of Jesus; and he wore it on him in presence of
the emperor. And as soon as the emperor saw him, he laid aside
all his anger, and forthwith rose up to meet him. Nor was he able
to speak harshly to him in anything; and he who seemed so terrible and
fierce in his absence, now in his presence is somehow found to be
mild. And when he had sent him away, immediately he blazed out
against him terribly, crying out that he was a wretch, inasmuch as he
had not at all shown him the fury of his heart. And immediately
he made him be called back, swearing and declaring that he was the son
of death, and that it was infamous that he should live upon the
earth. And as soon as he saw him, he forthwith saluted him,
This is the first
appearance of the word Christian in these writings.
When Cæsar knew of the death of Pilate, he
said: Truly he has died by a most disgraceful death, whom his own
hand has not spared. He is therefore bound to a great mass, and
sunk into the river Tiber. But malignant and filthy spirits in
his malignant and filthy body, all rejoicing together, kept moving
themselves in the waters, and in a terrible manner brought lightnings
and tempests, thunders and hail-storms, in the air, so that all men
were kept in horrible fear. Wherefore the Romans, drawing him out
of the river Tiber, in derision carried him down to Vienna, and sunk
him in the river Rhone. For Vienna is called, as it were, Via
Gehennæ, the way of Gehenna, because it was then a place
of cursing. But there evil spirits were present, working the same
things in the same place. Those men therefore, not enduring such
a visitation of demons, removed from themselves that vessel of
malediction, and sent him to be buried in the territory of
Losania. Losonium was
the Roman name of Lausanne. For a discussion of this legend
concerning Mont Pilate, near Lucerne, see Smith’s Dictionary
of the Bible, under Pilate.
————————————
Narrative of Joseph of Arimathæa, That Begged the Lord’s Body; In Which Also He Brings In the Cases of the Two Robbers.
Chapter 1.
I am Joseph of Arimathæa, who begged
from Pilate the body of the Lord Jesus for burial, and who for this
cause was kept close in prison by the murderous and
God-fighting ms. C. has God-killing. [C is the designation
given by Tischendorf to the ms. from which
Birch made his edition of the text. It is in Paris; date
a.d. 1315. Themss. which Tischendorf himself collated are designated A
(in the Ambrosian library at Milan, of about the twelfth century), B
(Paris, fifteenth century), D (Harleian codex, of the same
century). Only a small part of the last ms. was used by Tischendorf; see his prolegomena, p.
lxxxi.—R.]
The first, his name Gestas, put travellers to death, murdering them with the sword, and others he exposed naked. And he hung up women by the heels, head down, and cut off their breasts, and drank the blood of infants limbs, never having known God, not obeying the laws, being violent from the beginning, and doing such deeds.
And the case of the other was as follows: He
was called Demas, and was by birth a Galilæan, and kept an
inn. He made attacks upon the rich, but was good to the
poor—a thief like Tobit, for he buried the bodies of the
poor. Perhaps the true
reading is ναόν, and not νόμον: plundered
the temple.
And Jesus also was taken on the third day before
the passover, in the evening. And to Caiaphas and the multitude
of the Jews it was not a passover, but it was a great mourning to them,
on account of the plundering of the sanctuary by the robber. And
they summoned Judas Iscariot, and spoke to him, for he was son
of the brother ms. B has: And they say that he was of the family of
the sister, etc.
And on the third day, before Jesus was laid hold of, Judas says to the Jews: Come, let us hold a council; for perhaps it was not the robber that stole the law, but Jesus himself, and I accuse him. And when these words had been spoken, Nicodemus, who kept the keys of the sanctuary, came in to us, and said to all: Do not do such a deed. For Nicodemus was true, more than all the multitude of the Jews. And the daughter of Caiaphas, Sarah by name, cried out, and said: He himself said before all against this holy place, I am able to destroy this temple, and in three days to raise it. The Jews say to her: Thou hast credit with all of us. For they regarded her as a prophetess. And assuredly, after the council had been held, Jesus was laid hold of.
Chapter 2.
And on the following day, the fourth day of the
week, they brought Him at the ninth hour into the hall of
Caiaphas. And Annas and Caiaphas say to Him: Tell us, why
hast thou stolen our law, and renounced Tischendorf
suggests ἀέκρυψας, hidden, for
ἀπεκήρυξας.
And Judas, going into the sanctuary at the dawn of
the fifth day, says to all the people: What will you give me, and
I will give up to you the overthrower Or, taker
away.
And going out at the fourth hour, and at the fifth, he finds Jesus walking in the street. And as evening was coming on, Judas says to the Jews: Give me the aid of soldiers with swords and staves, and I will give him up to you. They therefore gave him officers for the purpose of seizing Him. And as they were going along, Judas says to them: Lay hold of the man whom I shall kiss, for he has stolen the law and the prophets. Going up to Jesus, therefore, he kissed Him, saying: Hail, Rabbi! it being the evening of the fifth day. And having laid hold of Him, they gave Him up to Caiaphas and the chief priests, Judas saying: This is he who stole the law and the prophets. And the Jews gave Jesus an unjust trial, saying: Why hast thou done these things? And he answered nothing.
And Nicodemus and I Joseph, seeing the seat of the
plagues, Following the
reading of the LXX. in
Chapter 3.
Having therefore done many and dreadful things against Jesus that night, they gave Him up to Pilate the procurator at the dawn of the preparation, that he might crucify Him; and for this purpose they all came together. After a trial, therefore, Pilate the procurator ordered Him to be nailed to the cross, along with the two robbers. And they were nailed up along with Jesus, Gestas on the left, and Demas on the right.
And he that was on the left began to cry out,
saying to Jesus: See how many evil deeds I have done in the
earth; and if I had known that thou wast the king, I should have cut
off thee also. And why dost thou call thyself Son of God, and
canst not help thyself in necessity? how canst thou afford it to
another one praying for help? If thou art the Christ, come down
from the cross, that I may believe in thee. But now I see thee
perishing along with me, not like a man, but like a wild beast.
And many other things he began to say against Jesus, blaspheming and
gnashing his teeth upon Him. For the robber was taken alive in
the snare of the devil.
But the robber on the right hand, whose name was
Demas, seeing the Godlike grace of Jesus, thus cried out: I know
Thee, Jesus Christ, that Thou art the Son of God. I see Thee,
Christ, adored by myriads of myriads of angels. Pardon me my sins
which I have done. Do not in my trial make the stars come against
me, or the moon, when Thou shalt judge all the world; because in the
night I have accomplished my wicked purposes. Do not urge the
sun, which is now darkened on account of Thee, to tell the evils of my
heart, for no gift can I give Thee for the remission of my sins.
Already death is coming upon me because of my sins; but Thine is the
propitiation. Deliver me, O Lord of all, from Thy fearful
judgment. Do not give the enemy power to swallow me up, and to
become heir of my soul, as of that of him who is hanging on the left;
for I see how the devil joyfully takes his soul, and his body
disappears. Do not even order me to go away into the portion of
the Jews; for I see Moses and the patriarchs in great weeping, and the
devil rejoicing over them. Before, then, O Lord, my spirit
departs, order my sins to be washed away, and remember me the sinner in
Thy kingdom, when upon the great most lofty throne Or, upon the great
throne of the Most High.
And the robber having thus spoken, Jesus says to
him: Amen, amen; I say to thee, Demas, that to-day thou shalt be
with me in paradise. Lit.,
inseparably.
And, behold, after He had said this, Jesus gave up the ghost, on the day of the preparation, at the ninth hour. And there was darkness over all the earth; and from a great earthquake that happened, the sanctuary fell down, and the wing of the temple.
Chapter 4.
And I Joseph begged the body of Jesus, and put it in a new tomb, where no one had been put. And of the robber on the right the body was not found; but of him on the left, as the form of a dragon, so was his body.
And after I had begged the body of Jesus to bury, the Jews, carried away by hatred and rage, shut me up in prison, where evil-doers were kept under restraint. And this happened to me on the evening of the Sabbath, whereby our nation transgressed the law. And, behold, that same nation of ours endured fearful tribulations on the Sabbath.
And now, on the evening of the first of the week, at the fifth hour of the night, Jesus comes to me in the prison, along with the robber who had been crucified with Him on the right, whom He sent into paradise. And there was a great light in the building. And the house was hung up by the four corners, and the place was opened, and I came out. Then I first recognised Jesus, and again the robber, bringing a letter to Jesus. And as we were going into Galilee, there shone a great light, which the creation did not produce. And there was also with the robber a great fragrance out of paradise.
And Jesus, having sat down in a certain place,
thus read: We, the cherubim and the six-winged, who have been
ordered by Thy Godhead to watch the garden of paradise, make the
following statement through the robber who was crucified along with
Thee, by Thy arrangement: When we saw the print of the nails of
the robber crucified along with Thee, and the shining light of the
letter of Thy Godhead, Or, the shining light
of the letter, the fire of the Godhead, we indeed were
extinguished. i.e., of the
nails. The text is here
corrupt; but this seems to be the meaning.
Chapter 5.
After I had beheld these things, as I was going into Galilee with Jesus and the robber, Jesus was transfigured, and was not as formerly, before He was crucified, but was altogether light; and angels always ministered to Him, and Jesus spoke with them. And I remained with Him three days. And no one of His disciples was with Him, except the robber alone.
And in the middle of the feast of unleavened bread, His disciple John comes, and we no longer beheld the robber as to what took place. And John asked Jesus: Who is this, that Thou hast not made me to be seen by him? But Jesus answered him nothing. And falling down before Him, he said: Lord, I know that Thou hast loved me from the beginning, and why dost Thou not reveal to me that man? Jesus says to him: Why dost thou seek what is hidden? Art thou still without understanding? Dost thou not perceive the fragrance of paradise filling the place? Dost thou not know who it is? The robber on the cross has become heir of paradise. Amen, amen; I say to thee, that it shall belong to him alone until that the great day shall come. And John said: Make me worthy to behold him.
And while John was yet speaking, the robber suddenly
appeared; and John, struck with astonishment, fell to the earth.
And the robber
And I, having seen these things, have written them down, in order that all may believe in the crucified Jesus Christ our Lord, and may no longer obey the law of Moses, but may believe in the signs and wonders that have happened through Him, and in order that we who have believed may inherit eternal life, and be found in the kingdom of the heavens. For to Him are due glory, strength, praise, and majesty for ever and ever. Amen.
————————————
This version of the legend of Veronica is written in very barbarous Latin, probably of the seventh or eighth century. An Anglo-Saxon version, which Tischendorf concludes to be derived from the Latin, was edited and translated for the Cambridge Antiquarian Society, by C. W. Goodwin, in 1851. The Anglo-Saxon text is from a ms. in the Cambridge Library, one of a number presented to the Cathedral of Exeter by Bishop Leofric in the beginning of the eleventh century.
The reader will observe that there are in this document two distinct legends, somewhat clumsily joined together—that of Nathan’s embassy, and that of Veronica.
————————————
Here Beginneth the Avenging of the Saviour.
In the days of the Emperor Tiberius Cæsar, when Herod was tetrarch, Christ was delivered under Pontius Pilate by the Jews, and revealed by Tiberius.
In those days Titus The Saxon version
has Tirus.
And Titus says: If thou couldst at any time find
anything either of cosmetics or herbs which could cure the wound that I
have in my face, as thou seest, so that I should become whole, and
regain my former health, I should bestow upon thee many good
things. And Nathan said to him: I do not know, nor have I
ever known, of such things as thou speakest to me about. But for
all that, if thou hadst been some time ago in Jerusalem, there thou
wouldst have found a choice prophet, whose name was Emanuel, for He
will save His people from their sins. And He, as His first
miracle in Cana of Galilee, made wine from water; and by His word He
cleansed lepers, He enlightened the eyes of one born blind, He healed
paralytics, He made demons flee, He raised up three dead; a woman
caught in adultery, and condemned by the Jews to be stoned, He set
free; and another woman, named Veronica, who suffered twelve years from
an issue of blood, and came up to Him behind, and touched the fringe of
His garment, He healed; and with five loaves and two fishes He
satisfied five thousand men, to say nothing of little ones and women,
and there remained of the fragments twelve baskets. All these
things, and many others, were accomplished before His passion.
After His resurrection we saw Him in the flesh as He had been
before. And Titus said to Him: How did he rise again from
the dead, seeing that he was dead? And Nathan answered
Reges,
kings, instead of leges, as suggested by Mr. Cowper, is a much
better reading. Sax.: Then Nathan
came, and baptized him in the name of the Father, and the Son, and the
Holy Ghost, and took away from him his name of Tirus, and called him in
his baptism Titus, which is in our language Pius.
And having thus spoken, he sent messengers to Vespasian to come with all haste with his bravest men, so prepared as if for war.
Then Vespasian brought with him five thousand
armed men, and they went to meet Titus. And when they had come to
the city of Libia, he said to Titus: Why is it that thou hast
made me come hither? And he said: Know that Jesus has come
into this world, and has been born in Judæa, in a place which is
called Bethlehem, and has been given up by the Jews, and scourged, and
crucified on Mount Calvary, Note this popular but
erroneous appellation of Mount.
With this design, then, they went forth from the
city of Libia which is called Burgidalla, Sax. omits
which is called Burgidalla. Sax.: And
Herod the king was so terrified, that he said to Archelaus his son.
Then they gave themselves up into the hands of Titus and Vespasian, and said: Judge us, seeing that we ought to die, because we judged Christ; and he was given up without cause. Titus and Vespasian seized them, and some they stoned, and some they hanged on a tree, feet up and head down, and struck them through with lances; and others they gave up to be sold, and others they divided among themselves, and made four parts of them, just as they had done of the garments of the Lord. And they said: They sold Christ for thirty pieces of silver, and we shall sell thirty of them for one denarius. And so they did. And having done so, they seized all the lands of Judæa and Jerusalem.
Then they made a search about the face or
portrait Lit.,
countenance. Sax.: And they
inquired diligently whether perchance there were there any one who had
miraculous relics of the Saviour, of His clothing, or other precious
things; and they sought so diligently, that they found a woman,
etc.
Then Velosianus immediately went forth, and went
on board the ship, and hoisted the sail in the vessel, and went on
sailing through the sea. And he sailed a year and seven days,
after which he arrived at Jerusalem. And immediately he ordered
some of the Jews to come to his power, and began carefully to ask what
had been the acts of Christ. Then Joseph, of the city of
Arimathæa, and Nicodemus, came at the same time. And
Nicodemus said: I saw Him, and I know indeed that He is the
Saviour of the world. And Joseph said to him: And I took
Him down from the cross, and laid Him in a new tomb, which had been cut
out of the rock. And the Jews kept me shut up on the day of the
preparation, at evening; and while I was standing in prayer on the
Sabbath-day, the house was hung up by the four corners, and I saw the
Lord Jesus Christ like a gleam of light, and for fear I fell to the
ground. And He said to me, Look upon me, for I am Jesus, whose
body thou buriedst in thy tomb. And I said to Him, Show me the
sepulchre where I laid Thee. And Jesus, holding my hand in His
right hand, led me to the place where I buried Him. In the Saxon,
Joseph’s speech is: I know that they took Him down from the
cross, and laid Him in the tomb which I had cut out of the rock.
And I was one of those who guarded His tomb: and I bent my head
and thought I should see Him, but I beheld nothing of Him, but saw two
angels, one at the head and the other at the foot, and they asked me
whom I was seeking. I answered and said to them, I seek Jesus who
was crucified. Again they said to me, Go into Galilee; there
shall you see Him, as He said to you before.
And there came also the woman named Veronica, and said
to him: And I touched in the crowd the fringe of His garment,
because for twelve years I had suffered from an issue of blood; and He
immediately healed me. Then Velosianus said to Pilate:
Thou, Pilate, impious and cruel, why hast thou slain the Son of
God? And Pilate answered: His own nation, and the chief
priests Annas and Caiaphas, gave him to me. Velosianus
said: Impious and cruel, thou art worthy of death and cruel
punishment. And he sent him back to prison. And Velosianus
at last sought for the face or the countenance of the Lord. And
all who were in that same place said: It is the woman called
Veronica who has the portrait of the Lord in her house. And
immediately he ordered her to be brought before his power. And he
said to her: Hast thou the portrait of the Lord in thy
house? But she said, No. Then Velosianus ordered her to be
put to the torture, until she should give up the portrait of the
Lord. And she was forced to say: I have it in clean linen,
my lord, and I daily adore it. Velosianus said: Show it to
me. Then she showed the portrait of the Lord. When
Velosianus saw it, he prostrated himself on the ground; and with a
ready heart and true faith he took hold of it, and wrapped it in cloth
of gold, and placed it in a casket, and sealed it with his ring.
And he swore with an oath, and said: As the Lord God liveth, and
by the health A few lines of the
text are here very corrupt, and are omitted by Tischendorf. The
meaning of them is: And woe’s me, because, contrary to the
law, thou hast treated me most unjustly. Ah! woe’s me,
because thou hast taken my Lord from me; just as the Jews did contrary
to the law in crucifying in this world the Lord Jesus Christ, whom the
eyes of your Cæsar have not seen. But woe’s me! have I
done contrary to the law? Have I deserved to suffer this
punishment?
Then Velosianus ordered the woman Veronica to be
taken down with him into the ship. And the sails being hoisted,
they began to go in the vessel in the name of the Lord, and they sailed
through the sea. But Titus, along with Vespasian, went up into
Judæa, avenging all nations upon their land. Or, taking
vengeance upon all the nations of their land.
Then Tiberius the emperor, when he heard the message of Velosianus, rejoiced greatly, and ordered him to come before his face. And when he had come, he called him, saying: Velosianus, how hast thou come, and what hast thou seen in the region of Judæa of Christ the Lord and his disciples? Tell me, I beseech thee, that he is going to cure me of mine infirmity, that I may be at once cleansed from that leprosy which I have over my body, and I give up my whole kingdom into thy power and his.
And Velosianus said: My lord emperor, I found thy
servants Titus and Vespasian in Judæa fearing the Lord, and they
were cleansed from all their ulcers and sufferings. And I found
that all the kings and rulers of Judæa have been hanged by Titus;
Annas and Caiaphas have been stoned, Archelaus has killed himself with
his own lance; and I have sent Pilate to Damascus in bonds, and kept
him in prison under safe keeping. But I have also found out about
Jesus, whom the Jews most wickedly attacked with swords, and staves,
and weapons; and they crucified him who ought to have freed and
enlightened us, and to have come to us, and they hanged him on a
tree. And Joseph came from Arimathæa, and Nicodemus with
him, bringing a mixture of myrrh and aloes, about a hundred pounds, to
anoint the body of Jesus; and they took him down from the cross, and
laid him in a new tomb. And on the third day he most assuredly
rose again from the dead, and showed himself to his disciples in the
same flesh in which he had been born. At length, after forty
days, they saw him going up into heaven. Many, indeed, and other
miracles did Jesus before his passion and after. First, of water
he made wine; he raised the dead, he cleansed lepers, he enlightened
the blind, he cured paralytics, he put demons to flight; he made the
deaf hear, the dumb speak; Lazarus, when four days dead, he raised from
the tomb; the woman Veronica, who suffered from an issue of blood
twelve years, and touched the fringe of his garment, he made
whole. Then it pleased the Lord in the heavens, that the Son of
God, who, sent into this world as the first-created, had died upon
earth, should send his angel; and he commanded Titus and Vespasian,
whom I knew in that place where thy throne is. And it pleased God
Almighty that they went into Judæa and Jerusalem, and seized thy
subjects, and put them under that sentence, as it were, in the same
manner as they did when thy subjects seized Jesus and bound him.
And Vespasian afterwards said: What shall we do about those who
shall remain? Titus answered: They hanged our Lord on a
green tree, and struck him with a lance; now let us hang them on a dry
tree, and pierce their bodies through and through with the lance.
And they did so. And Vespasian said: What about those who
are left? Titus answered: They seized the tunic of our Lord
Jesus Christ, and of it made four parts; now let us seize them, and
divide them into four parts,—to thee one, to me one, to thy men
another, and to my servants the fourth part. And they did
so. And Vespasian said: But what shall we do about those
who are left? Titus answered him: The Jews sold our Lord
for thirty pieces of silver: now let us sell thirty of them for
one piece of silver. And they did so. And they seized
Pilate, and gave him up to me, and I put him in prison, to be guarded
by four quaternions of soldiers in Damascus. Then they made a
search with great diligence to seek the portrait of the Lord; and they
found a woman named Veronica who had the portrait of the Lord.
Then the
Then said the Emperor Tiberius to Velosianus: Velosianus, hast thou seen any of those men who saw Christ? Velosianus answered: I have. He said: Didst thou ask how they baptize those who believed in Christ? Velosianus said: Here, my Lord, we have one of the disciples of Christ himself. Then he ordered Nathan to be summoned to come to him. Nathan therefore came and baptized him in the name of the Father, and of the Son, and of the Holy Ghost. Amen. Immediately the Emperor Tiberius, made whole from all his diseases, ascended upon his throne, and said: Blessed art Thou, O Lord God Almighty, and worthy to be praised, who hast freed me from the snare of death, and cleansed me from all mine iniquities; because I have greatly sinned before Thee, O Lord my God, and I am not worthy to see Thy face. And then the Emperor Tiberius was instructed in all the articles of the faith, fully, and with strong faith.
May that same God Almighty, who is King of kings and Lord of lords, Himself shield us in His faith, and defend us, and deliver us from all danger and evil, and deign to bring us to life everlasting, when this life, which is temporary, shall fail; who is blessed for ever and ever. Amen.
————————————
It came to pass, after
Paul went out of the island Gaudomeleta, Lambecius
proposes to read Gaudos and Melita. In the Latin version of the
famous Greek scholar Lascaris, 1490, it is a Melita et Gaudisio
insulis. [Comp.
Having therefore made an assembly against Paul,
and having considered many proposals, τρακταΐσαντες:
from the Byzantine verb τρακταΐζειν
= tractare. The various readings in the mss. are: Being very disorderly; having been much
disturbed.
And the Emperor Nero, having heard these things,
answered them: It is Various
reading: Let it be…and we will write, etc.
And while they were thus doing, some of those that had repented out of the nations, and that had been baptized at the preaching of Peter, sent elders to Paul with a letter to the following effect: Paul, dear servant of our Lord Jesus Christ, and brother of Peter, the first of the apostles, we have heard from the rabbis of the Jews that are in this Rome, the greatest of the cities, that they have asked Cæsar to send into all his governments, in order that, wherever thou mayst be found, thou mayst be put to death. But we have believed, and do believe, that as God does not separate the two great lights which He has made, so He is not to part you from each other, that is, neither Peter from Paul, nor Paul from Peter; but we positively believe in our Lord Jesus Christ, into whom we have been baptized, that we have become worthy also of your teaching.
And Paul, having received the two men sent with
the letter on the twentieth of the month of May, became eager to
go, and gave thanks to the Lord and Master Jesus Christ. And
having sailed from Gaudomeleta, he did not now come through Africa to
the parts of Italy, but ran to Sicily, until he came to the city of
Syracuse with the two men who had been sent from Rome to him. And
having sailed thence, he came to Rhegium of Calabria, and from Rhegium
he crossed to Mesina, and there ordained a bishop, Bacchylus by
name. And when he came out of Mesina he sailed to Didymus, and
remained there one night. And having sailed thence, he came to
Pontiole Puteoli.
And Dioscorus the shipmaster, who brought him to Syracuse, sympathizing with Paul because he had delivered his son from death, having left his own ship in Syracuse, accompanied him to Pontiole. And some of Peter’s disciples having been found there, and having received Paul, exhorted him to stay with them. And he stayed a week, in hiding, because of the command of Cæsar. And all the toparchs were watching to seize and kill him. But Dioscorus the shipmaster, being himself also bald, wearing his shipmaster’s dress, and speaking boldly, on the first day went out into the city of Pontiole. Thinking therefore that he was Paul, they seized him, and beheaded him, and sent his head to Cæsar.
Cæsar therefore, having summoned the first men of
the Jews, announced to them, saying: Rejoice with great joy, for
Paul your enemy is dead. And he showed them the head.
Hav
And Paul, being in Pontiole, and having heard that
Dioscorus had been beheaded, being grieved with great grief, gazing
into the height of the heaven, said: O Lord Almighty in heaven,
who hast appeared to me in every place whither I have gone on account
of Thine only-begotten Word, our Lord Jesus Christ, punish this city,
and bring out all who have believed in God and followed His word.
He said to them therefore: Follow me: And going forth from
Pontiole with those who had believed in the word of God, they came to a
place called Baias; The geographical
names are given in the peculiar forms of the text. Occasionally
the usual forms, such as Baiæ, occur.
And having gone forth from Baias, they went to Gaitas, and there he taught the word of God. And he stayed there three days in the house of Erasmus, whom Peter sent from Rome to teach the Gospel of God. And having come forth from Gaitas, he came to the castle called Taracinas, and stayed there seven days in the house of Cæsarius the deacon, whom Peter had ordained by the laying on of hands. And sailing thence, he came by the river to a place called Tribus Tabernes.
And those who had been saved out of the city of Pontiole that had been swallowed up, reported to Cæsar in Rome that Pontiole had been swallowed up, with all its multitude. And the emperor, being in great grief on account of the city, having summoned the chief of the Jews, said to them: Behold, on account of what I heard from you, I have caused Paul to be beheaded, and on account of this the city has been swallowed up. And the chief of the Jews said to Cæsar: Most worshipful emperor, did we not say to thee that he troubled all the country of the East, and perverted our fathers? It is better therefore, most worshipful emperor, that one city be destroyed, and not the seat of thine empire; for this had Rome to suffer. And the emperor, having heard their words, was appeased.
And Paul stayed in Tribus Tabernes four days. And departing thence, he came to Appii Forum, which is called Vicusarape; and having slept there that night, he saw one sitting on a golden chair, and a multitude of blacks standing beside him, saying: I have to-day made a son murder his father. Another said: And I have made a house fall, and kill parents with children. And they reported to him many evil deeds—some of one kind, some of another. And another coming, reported to him: I have managed that the bishop Juvenalius, whom Peter ordained, should sleep with the abbess Juliana. And having heard all these things when sleeping in that Appii Forum, near Vicusarape, straightway and immediately he sent to Rome one of those who had followed him from Pontiole to the bishop Juvenalius, telling him this same thing which had just been done. And on the following day, Juvenalius, running, threw himself at the feet of Peter, weeping and lamenting, and saying what had just befallen; and he recounted to him the matter, and said: I believe that this is the light which thou wast awaiting. And Peter said to him: How is it possible that it is he when he is dead? And Juvenalius the bishop took to Peter him that had been sent by Paul, and he reported to him that he was alive, and on his way, and that he was at Appii Forum. And Peter thanked and glorified the God and Father of our Lord Jesus Christ.
Then having summoned his disciples that believed,
he sent them to Paul as far as Tribus Tabernes. And the distance
from Rome to Tribus Tabernes is thirty-eight miles. The distance
was thirty-three miles. In the Antonine Itinerary,
“To Aricia is sixteen miles, to Tres Tabernæ
seventeen miles, to Appii Forum ten miles.”
And a report went about in the city of Rome that Paul the brother of Peter was coming. And those that believed in God rejoiced with great joy. And there was great consternation among the Jews; and having gone to Simon the magian, they entreated him, saying: Report to the emperor that Paul is not dead, but that he is alive, and has come. And Simon said to the Jews: What head is it, then, which came to Cæsar from Pontiole? Was it not bald also?
And Paul having come to Rome, great fear fell upon
the Jews. They came together therefore to him, and exhorted him,
saying: Vindicate the faith in which thou wast born; for it is
not right that thou, being a Hebrew, and of the Hebrews, shouldst call
thyself teacher of Gentiles, and vindicator of the uncircumcised; and,
being thyself circumcised, that thou shouldst bring to nought the faith
of the circumcision. Or, do away with
belief in circumcision.
Paul saying these and such like things, the Jews went and said to Peter: Paul of the Hebrews has come, and entreats thee to come to him, since those who have brought him say that he cannot meet whomsoever he may wish until he appear before Cæsar. And Peter having heard, rejoiced with great joy; and rising up, immediately went to him. And seeing each other, they wept for joy; and long embracing each other, they bedewed each other with tears.
And when Paul had related to Peter the
substance Lit., web or
tissue.
And in the morning of the following day, at dawn, behold, Peter coming, finds a multitude of the Jews before Paul’s door. And there was a great uproar between the Christian Jews and the Gentiles. For, on the one hand, the Jews said: We are a chosen race, a royal priesthood, the friends of Abraham, and Isaac, and Jacob, and all the prophets, with whom God spake, to whom He showed His own mysteries and His great wonders. But you of the Gentiles are no great thing in your lineage; if otherwise, you have become polluted and abominable by idols and graven images.
While the Jews were saying such things, and such-like, those of the Gentiles answered, saying: We, when we heard the truth, straightway followed it, having abandoned our errors. But you, both knowing the mighty deeds of your fathers, and seeing the signs of the prophets, and having received the law, and gone through the sea with dry feet, and seen your enemies sunk in its depths, and the pillar of fire by night and of cloud by day shining upon you, and manna having been given to you out of heaven, and water flowing to you out of a rock,—after all these things you fashioned to yourselves the idol of a calf, and worshipped the graven image. But we, having seen none of the signs, believe to be a Saviour the God whom you have forsaken in unbelief.
While they were contending in these and such-like
words, the Apostle Paul said that they ought not to make such attacks
upon each other, but that they should rather give heed to this, that
God had fulfilled His promises which He swore to Abraham our father,
that in his seed he should inherit all the nations.
And Paul having thus spoken, both the Jews and
they of the Gentiles were appeased. But the rulers of the Jews
assailed Peter. And Peter, when they accused him of having
renounced their synagogues, said: Hear, brethren, the holy Spirit
about the patriarch David, promising, Of the fruit of thy womb shall He
set upon thy throne. Or, He allowed
Himself to suffer all these things. Or, by Him. i.e., That all may
profess their faith in Him. For similar expressions, see
And Peter saying this and such-like, the most part of the people believed. And it happened also that Nero’s wife Libia, and the yoke-fellow of Agrippa the prefect, Agrippina by name, thus believed, so that also they went away from beside their own husbands. And on account of the teaching of Paul, many, despising military life, clung to God; so that even from the emperor’s bed-chamber some came to him, and having become Christians, were no longer willing to return to the army or the palace.
When, consequently, the people were making
And thus it happened that all pious men abhorred Simon the magian, and proclaimed him impious. But those who adhered to Simon strongly affirmed Peter to be a magian, bearing false witness as many of them as were with Simon the magian; so that the matter came even to the ears of Nero the Cæsar, and he gave order to bring Simon the magian before him. And he, coming in, stood before him, and began suddenly to assume different forms, so that on a sudden he became a child, and after a little an old man, and at other times a young man; for he changed himself both in face and stature into different forms, and was in a frenzy, having the devil as his servant. And Nero beholding this, supposed him to be truly the son of God; but the Apostle Peter showed him to be both a liar and a wizard, base and impious and apostate, and in all things opposed to the truth of God, and that nothing yet remained except that his wickedness, being made apparent by the command of God, might be made manifest to them all.
Then Simon, having gone in to Nero, said: Hear, O good emperor: I am the son of God come down from heaven. Until now I have endured Peter only calling himself an apostle; but now he has doubled the evil: for Paul also himself teaches the same things, and having his mind turned against me, is said to preach along with him; in reference to whom, if thou shalt not contrive their destruction, it is very plain that thy kingdom cannot stand.
Then Nero, filled with concern, ordered to bring
them speedily before him. And on the following day Simon the
magian, and Peter and Paul the apostles of Christ, having come in to
Nero, Simon said: These are the disciples of the Nazarene, and it
is not at all well that they should be of the people of the Jews, Nero
said: What is a Nazarene? Simon said: There is a city
of Judah which has always been opposed to us, called Nazareth, and to
it the teacher of these men belonged. Nero said: God
commands us to love every man; why, then, dost thou persecute
them? Simon said: This is a race of men who have turned
aside all Judæa from believing in me. Nero said to
Peter: Why are you thus unbelieving, according to your
race? i.e., How do you
happen, as a race, to be so unbelieving? The Latin translation
has: against your race—κατὰ τοῦ
γένους for κατὰ τὸ
γένος. For another
translation of this letter, see Latin Gospel of Nicodemus, chap. xiii.
(xxix.) [This occurs on p. 454; there is another form on p.
459.—R.]
Pontius Pilate to Claudius, greeting. There
has lately happened an event which I myself was concerned in. For
the Jews through envy have inflicted on themselves, and those coming
after them, dreadful judgments. Their fathers had promises that
their God would send them his holy one from heaven, who according to
reason should be called their king, and he had promised to send him to
the earth by means of a virgin. He, then, when I was procurator,
came into Judæa. And they saw Or, I saw. Or, to their
council.
And the letter having been read, Nero said:
Tell me, Peter, were all these things thus done by him? Peter
said: They were, with your permission, O good emperor. For
this Simon is full of lies and deceit, even if it should seem that he
is what he is not—a god. And in Christ there is all
excellent victory through God and through man, i.e., human
nature.
Simon said: I wonder, O good emperor, that you reckon this man of any consequence—a man uneducated, a fisherman of the poorest, and endowed with power neither in word nor by rank. But, that I may not long endure him as an enemy, I shall forthwith order my angels to come and avenge me upon him. Peter said: I am not afraid of thy angels; but they shall be much more afraid of me in the power and trust of my Lord Jesus Christ, whom thou falsely declarest thyself to be.
Nero said: Art thou not afraid, Peter, of
Simon, who confirms his godhead by deeds? Peter said:
Godhead is in Him who searcheth the hidden things of the
heart.
Nero said: Do you mean me to believe that
Simon does not know these things, who both raised a dead man, and
presented himself on the third day after he had been beheaded, and who
has done whatever he said he would do? Peter said: But he
did not do it before me. Nero said: But he did all these
before me. For assuredly he ordered angels to come to him, and
they came. Peter said: If he has done what is very great,
why does he not do what is very small? Let him tell what I had in
my mind, and what I have done. Nero said: Between you, I do
not know myself. Simon said: Let Peter say what I am
thinking of, or what I am doing. Peter said: What Simon has
in his mind I shall show that I know, by my doing what he is thinking
about. Simon said: Know this, O emperor, that no one knows
the thoughts of men, but God alone. Is not, therefore, Peter
lying? Peter said: Do thou, then, who sayest that thou art
the Son of God, tell what I have in my mind; disclose, if thou canst,
what I have just done in secret. For Peter, having blessed the
barley loaf which he had received, and hawing broken it with his right
hand and his left, had heaped it up in his sleeves. Then Simon,
enraged that he was not able to tell the secret of the apostle, cried
out, saying: Let great dogs come forth, and eat him up before
Cæsar. And suddenly there appeared great dogs, and rushed at
Peter. But Peter, stretching forth his hands
Then Nero said to Simon: What is it,
Simon? I think we have got the worst of it. Simon
said: This man, both in Judæa and in all Palestine and
Cæsarea, has done the same to me; See the
Clementines, Homilies II., III., VI., XVI., XX.
Then Nero, turning to Paul, said: Why dost
thou say nothing, Paul? Paul answered and said: Know this,
O emperor, that if thou permittest this magician to do such things, it
will bring an access of the greatest mischief to thy country, and will
bring down thine empire from its position. Nero said to
Simon: What sayest thou? Simon said: If I do not
manifestly hold myself out to be a god, no one will bestow upon me due
reverence. Nero said: And now, why dost thou delay, and not
show thyself to be a god, in order that these men may be
punished? Simon said: Give orders to build for me a lofty
tower of wood, and I, going up upon it, will call my angels, and order
them to take me, in the sight of all, to my father in heaven; and these
men, not being able to do this, are put to shame as Or, are proved to
be.
Simon said: Dost thou believe, O good emperor, that I who was dead, and rose again, am a magician? For it had been brought about by his own cleverness that the unbelieving Simon had said to Nero: Order me to be beheaded in a dark place, and there to be left slain; and if I do not rise on the third day, know that I am a magician; but if I rise again, know that I am the Son of God.
And Nero having ordered this, in the dark, by his magic art he managed that a ram should be beheaded. And for so long did the ram appear to be Simon until he was beheaded. And when he had been beheaded in the dark, he that had beheaded him, taking the head, found it to be that of a ram; but he would not say anything to the emperor, lest he should scourge him, having ordered this to be done in secret. Thereafter, accordingly. Simon said that he had risen on the third day, because he took away the head of the ram and the limbs—but the blood had been there congealed—and on the third day he showed himself to Nero, and said: Cause to be wiped away my blood that has been poured out; for, behold, having been beheaded, as I promised, I have risen again on the third day.
And when Nero said, To-morrow will prove you,
turning to Paul, he says: Thou Paul, why dost thou say
nothing? Either who taught thee, or whom thou hast for a master,
or how thou hast taught in the cities, or what things have happened
through thy teaching? For I think that thou hast not any wisdom,
and art not able to accomplish any work of power. Paul
answered: Dost thou suppose that I ought to speak against a
desperate man, a magician, who has given his soul up to death, whose
destruction and perdition will come speedily? For he ought to
speak who pretends to be what he is not, and deceives men by magic
art. If thou consentest to hear his words, and to shield him,
thou shalt destroy thy soul and thy kingdom, for he is a most base
man. And as the Egyptians Jannes and Jambres led Pharaoh and his
army astray until they were swallowed up in the sea, so also he,
through the instruction of his father the devil, persuades men to do
many evils to themselves, and thus deceives many of the innocent, to
the peril of thy kingdom. But as for the word of the devil, which
I see has been poured out through this man, with groanings of my heart
I am dealing with the Holy Spirit, that it may be clearly shown what it
is; for as far as he seems to raise himself towards heaven, so far will
he be sunk down into the depth of Hades, where there is weeping and
gnashing of teeth. But about the teaching of my Master, of which
thou didst ask me, none attain it except the pure, who allow faith to
come into their heart. Or, the pure in
heart admitting the faith. Or, those who
have a moderate quantity of food and covering to be content
( Or, in the
admonition of the Saviour (
Nero said: What sayest thou, Peter? He
answered and said: All that Paul has said is true. Four of
themss. and the Latin version here add:
For assuredly I have for a long time past received letters from our
bishops throughout all the world about the things done and said by
him. i.e.,
mysteries.
Simon said: O good emperor, take notice that these two have conspired against me; for I am the truth, and they purpose evil against me. Peter said: There is no truth in thee; but all thou sayest is false.
Nero said: Paul, what sayest thou? Paul said: Those things which thou hast heard from Peter, believe to have been spoken by me also; for we purpose the same thing, for we have the same Lord Jesus the Christ. Simon said: Dost thou expect me, O good emperor, to hold an argument with these men, who have come to an agreement against me? And having turned to the apostles of Christ, he said: Listen, Peter and Paul: if I can do nothing for you here, we are going to the place where I must judge you. Paul said: O good emperor, see what threats he holds out against us. Peter said: Why was it necessary to keep from laughing outright at a foolish man, made the sport of demons, so as to suppose that he cannot be made manifest?
Simon said: I spare you until I shall receive my power. Paul said: See if you will go out hence safe. Peter said: If thou do not see, Simon, the power of our Lord Jesus Christ, thou wilt not believe thyself not to be Christ. Simon said: Most sacred emperor, do not believe them, for they are circumcised knaves. Paul said: Before we knew the truth, we had the circumcision of the flesh; but when the truth appeared, in the circumcision of the heart we both are circumcised, and circumcise. Peter said: If circumcision be a disgrace, why hast thou been circumcised, Simon?
Nero said: Has, then, Simon also been circumcised? Peter said: For not otherwise could he have deceived souls, unless he feigned himself to be a Jew, and made a show of teaching the law of God. Nero said: Simon, thou, as I see, being carried away with envy, persecutest these men. For, as it seems, there is great hatred between thee and their Christ; and I am afraid that thou wilt be worsted by them, and involved in great evils. Simon said: Thou art led astray, O emperor. Nero said: How am I led astray? What I see in thee, I say. I see that thou art manifestly an enemy of Peter and Paul and their master.
Simon said: Christ was not Paul’s master. Paul said: Yes; through revelation He taught me also. But tell me what I asked thee—Why wast thou circumcised? Simon said: Why have you asked me this? Paul said: We have a reason for asking you this. Nero said: Why art thou afraid to answer them? Simon said: Listen, O emperor. At that time circumcision was enjoined by God when I received it. For this reason was I circumcised.
Paul said: Hearest thou, O good emperor, what has been said by Simon? If, therefore, circumcision be a good thing, why hast thou, Simon, given up those who have been circumcised, and forced them, after being condemned, to be put to death? Nero said: Neither about you do I perceive anything good. Peter and Paul said: Whether this thought about us be good or evil has no reference to the matter; but to us it was necessary that what our Master promised should come to pass. Nero said: If I should not be willing? Peter said: Not as thou willest, but as He promised to us.
Simon said: O good emperor, these men have reckoned upon thy clemency, and have bound thee. Nero said: But neither hast thou yet made me sure about thyself. Simon said: Since so many excellent deeds and signs have been shown to thee by me, I wonder how thou shouldst be in doubt. Nero said: I neither doubt nor favour any of you; but answer me rather what I ask.
Simon said: Henceforward I answer thee
nothing. Nero said: Seeing that thou liest, therefore thou
sayest this. But if even I can do nothing to thee, God, who can,
will do it. Simon said: I no longer answer thee. Nero
said: Nor do I consider thee to be anything: for, as I
perceive, thou art a liar in everything. But why do I say so
much? The three of you show that your reasoning is uncertain; and
thus in all things you have made me doubt, so that I find that I can
give credit to none of you. Or, to nothing.
Peter said: We preach one God and Father of
our Lord Jesus Christ, that has made the heaven and the earth and the
sea, and all that therein is, who is the true King; and of His kingdom
there shall be no end.
Simon said: Listen, O Cæsar Nero, that thou
mayst know that these men are liars, and that I have been sent from the
heavens: to-morrow I go up into the heavens, that I may make
those who believe in me blessed, and show my wrath upon those who have
denied me. Peter and Paul said: Us long ago God called to
His own glory; but thou, called by the devil, hastenest to
punishment. Simon said: Cæsar Nero, listen to
me. Separate these madmen from thee, in order that when I go into
heaven to my father, I may be very merciful to thee. Nero
said: And whence shall we prove this, that thou goest
Then Nero ordered a lofty tower to be made in the Campus Martius, and all the people and the dignities to be present at the spectacle. And on the following day, all the multitude having come together, Nero ordered Peter and Paul to be present, to whom also he said: Now the truth has to be made manifest. Peter and Paul said: We do not expose him, but our Lord Jesus Christ, the Son of God, whom he has falsely declared himself to be.
And Paul, having turned to Peter, said: It
is my part to bend the knee, and to pray to God; and thine to produce
the effect, if thou shouldst see him attempting anything, because thou
wast first taken in hand Or, chosen.
Then Simon went up upon the tower in the face of all, and, crowned with laurels, he stretched forth his hands, and began to fly. And when Nero saw him flying, he said to Peter: This Simon is true; but thou and Paul are deceivers. To whom Peter said: Immediately shalt thou know that we are true disciples of Christ; but that he is not Christ, but a magician, and a malefactor. Nero said: Do you still persist? Behold, you see him going up into heaven. Then Peter, looking stedfastly upon Paul, said: Paul, look up and see. And Paul, having looked up, full of tears, and seeing Simon flying, said: Peter, why art thou idle? finish what thou hast begun; for already our Lord Jesus Christ is calling us. And Nero hearing them, smiled a little, and said: These men see themselves worsted already, and are gone mad. Peter said: Now thou shalt know that we are not mad. Paul said to Peter: Do at once what thou doest.
And Peter, looking stedfastly against Simon, said: I adjure you, ye angels of Satan, who are carrying him into the air, to deceive the hearts of the unbelievers, by the God that created all things, and by Jesus Christ, whom on the third day He raised from the dead, no longer from this hour to keep him up, but to let him go. And immediately, being let go, he fell into a place called Sacra Via, that is, Holy Way, and was divided into four parts, having perished by an evil fate.
Then Nero ordered Peter and Paul to be put in irons, and the body of Simon to be carefully kept three days, thinking that he would rise on the third day. To whom Peter said: He will no longer rise, since he is truly dead, being condemned to everlasting punishment. And Nero said to him: Who commanded thee to do such a dreadful deed? Peter said: His reflections and blasphemy against my Lord Jesus Christ have brought him into this gulf of destruction. Nero said: I will destroy you by an evil taking off. Peter said: This is not in thy power, even if it should seem good to thee to destroy us; but it is necessary that what our Master promised to us should be fulfilled.
Then Nero, having summoned Agrippa the
proprætor, said to him: It is necessary that men introducing
mischievous religious observances should die. Wherefore I order
them to take iron clubs, The text has
κινάρας, artichokes,
for which I have read κορυνας,
clubs. Sea-fights were a favourite spectacle of the Roman
emperors (Suet., Nero, xii.; Claud., xxi.; Dom.,
iv.). The combatants were captives, or persons condemned to death
(Dion Cass., lx. 33).
Then both Peter and Paul were led away from the
presence of Nero. And Paul was beheaded on the Ostesian
road. For the
episode of Perpetua, contained in three of the Greek mss., but not in the Latin versions, see the end of this
book.
And Peter, having come to the cross, said:
Since my Lord Jesus Christ, who came down from the heaven upon the
earth, was raised upon the cross upright, i.e., head
uppermost.
One of the
mss. here inserts: Do not be hard upon
him, for he is the servant of this father Satan; but I must fulfil the
command of my Lord. Some of
themss. insert: Until I bring thee into
my Father’s house. Several of
themss. here add: I commend unto Thee the
sheep whom Thou didst entrust unto me, that they may not feel that they
are without me, having for a shepherd Thee, through whom I have been
able to feed this flock.
And immediately there appeared men glorious and
strange in appearance; and they said: We are here, on account of
the holy and chief apostles, from Jerusalem. And they, along with
Marcellus, an illustrious man, who, having left Simon, had believed in
Peter, took up his body secretly, and put it under the terebinth near
the place for the exhibition of sea-fights in the place called the
Vatican. In three of
the Greek mss., but not in the Latin versions,
the story of Perpetua is here continued.
And the men who had said that they came from Jerusalem said to the people: Rejoice, and be exceeding glad, because you have been deemed worthy to have great champions. And know that Nero himself, after these not many days, will be utterly destroyed, and his kingdom shall be given to another.
And after these things the people revolted against him; and when he knew of it, he fled into desert places, and through hunger and cold he gave up the ghost, and his body became food for the wild beasts.
And some devout men of the regions of the East
wished to carry off the relics of the saints, and immediately there was
a great earthquake in the city;
Severalmss. here add: And the
people of the Romans ran, and took them into the place called the
Catacombs on the Appian Way, at the third milestone; and there the
bodies of the saints were guarded a year and six months, until places
were built for them in which they might be put. And the body of
St. Peter was put into the Vatican, near the place for the sea-fights,
and that of St. Paul into the Vostesian (or Ostesian) Way, two mile
from the city; and in these places, through their prayers, many good
deeds are wrought to the faithful in the name of our Lord Jesus
Christ.
And the consummation of the holy glorious Apostles Peter and Paul was on the 29th of the month of June—in Christ Jesus our Lord, to whom be glory and strength.
————————————
The Story of Perpetua.
And as Paul was being led away to be beheaded at a place about three miles from the city, he was in irons. And there were three soldiers guarding him who were of a great family. And when they had gone out of the gate about the length of a bow-shot, there met them a God-fearing woman; and she, seeing Paul dragged along in irons, had compassion on him, and wept bitterly. And the name of the woman was called Perpetua; and she was one-eyed. And Paul, seeing her weeping, says to her: Give me thy handkerchief, and when I turn back I shall give it to thee. And she, having taken the handkerchief, gave it to him willingly. And the soldiers laughed, and said to the woman: Why dost thou wish, woman, to lose thy handkerchief? Knowest thou not that he is going away to be beheaded? And Perpetua said to them: I adjure you by the health of Cæsar to bind his eyes with this handkerchief when you cut off his head. Which also was done. And they beheaded him at the place called Aquæ Salviæ, near the pine tree. And as God had willed, before the soldiers came back, the handkerchief, having on it drops of blood, was restored to the woman. And as she was carrying it, straightway and immediately her eye was opened.
This is a slip for
Nomentan.
————————————
As Paul was going up to
Iconium after the flight from Antioch, his fellow-travellers were Demas
and Ermogenes, full of hypocrisy; and they were importunate with
Paul, Or, persisted in
staying with Paul. Or, how they.
And a certain man, by name Onesiphorus, hearing
that Paul had come to Iconium, went out to meet him with his children
Silas and Zeno, and his wife Lectra, in order that he might entertain
him: for Titus had informed him what Paul was like in
appearance: for he had not seen him in the flesh, but only in the
spirit. And he went along the road to Lystra, and stood waiting
for him, and kept looking at the passers by according to the
description of Titus. And he saw Paul coming, a man small in
size, bald-headed, bandy-legged, well-built, Or, healthy.
And Paul having gone into the house of
Onesiphorus, there was great joy, and bending of knees, and breaking of
bread, and the word of God about self-control and the resurrection;
Paul saying: Blessed are the pure in heart, for they shall see
God: Comp. Comp. Comp. Comp. Some
mss. add the following beatitudes:
Blessed are they that tremble at the words of God, for they shall be
comforted: blessed are they that have received the wisdom of
Jesus Christ, for they shall be called the sons of the Most High:
blessed are they that through love of Christ have come out from
conformity with the world, for they shall judge the angels, and shall
be blessed at the right hand of the Father.
And while Paul was thus speaking in the midst of the church in the house of Onesiphorus, a certain virgin Thecla, the daughter of Theocleia, betrothed to a man named Thamyris, sitting at the window close by, listened night and day to the discourse of virginity and prayer, and did not look away from the window, but paid earnest heed to the faith, rejoicing exceedingly. And when she still saw many women going in beside Paul, she also had an eager desire to be deemed worthy to stand in the presence of Paul, and to hear the word of Christ; for never had she seen his figure, but heard his word only.
And as she did not stand away from the window, her
mother sends to Thamyris; and he comes gladly, as if already receiving
her in marriage. And Theocleia said: I have a strange story
to tell thee, Thamyris; for assuredly for three days and three nights
Thecla does not rise from the window, neither to eat nor to drink; but
looking earnestly as if upon some pleasant sight, she is so devoted to
a foreigner teaching deceitful and artful discourses, that I wonder how
a virgin of such modesty is so painfully put about. Thamyris,
this man will overturn the city of the Iconians, and thy Thecla too
besides; for
And Thamyris going near, and kissing her, but at
the same time also being afraid of her overpowering emotion,
said: Thecla, my betrothed, why dost thou sit thus? and what sort
of feeling holds thee overpowered? Turn round to thy Thamyris,
and be ashamed. Moreover also her mother said the same
things: Why dost thou sit thus looking down, my child, and
answering nothing, but like a mad woman? And they wept fearfully,
Thamyris indeed for the loss of a wife, and Theocleia of a child, and
the maidservants of a mistress: there was accordingly much
confusion in the house of mourning. Or, a great
outpouring of lamentation in the house.
And Thamyris starting up, went forth into the
street, and kept watching those going in to him and coming out.
And he saw two men bitterly contending with each other; and he
said: Men, tell me who this is among you, leading astray the
souls of young men, and deceiving virgins, so that they do not marry,
but remain as they are. I promise, therefore, to give you money
enough if you tell me about him; for I am the first man Or, a chief
man.
Demas and Ermogenes said: Bring him before
the governor Castelios on the charge of persuading the multitudes to
embrace the new teaching of the Christians, and he will speedily
destroy him, and thou shalt have Thecla as thy wife. And we shall
teach thee that the resurrection of which this man speaks has taken
place, because it has already taken place in the children which we
have; i.e., we rise
again in our children.
And Thamyris, hearing these things, being filled with anger and rage, rising up early, went to the house of Onesiphorus with archons and public officers, and a great crowd with batons, saying: Thou hast corrupted the city of the Iconians, and her that was betrothed to me, so that she will not have me: let us go to the governor Castelios. And all the multitude said: Away with the magician; for he has corrupted all our wives, and the multitudes have been persuaded to change their opinions.
And Thamyris, standing before the tribunal, said
with a great shout: O proconsul, this man, who he is we know not,
who makes virgins averse to marriage; let him say before thee on
what Or, whose.
And Thecla by night having taken off her bracelets, gave them to the gatekeeper; and the door having been opened to her, she went into the prison; and having given the jailor a silver mirror, she went in beside Paul, and, sitting at his feet, she heard the great things of God. And Paul was afraid of nothing, but ordered his life in the confidence of God. And her faith also was increased, and she kissed his bonds.
And when Thecla was sought for by her friends, and
Thamyris, as if she had been lost, was running up and down the streets,
one of the gatekeeper’s fellow-slaves informed him that she had
gone out by night. And having gone out, they examined
i.e., in sign of
grief.
And the governor was greatly moved; and having
scourged Paul, he cast him out of the city, and condemned Thecla to be
burned. And immediately the governor went away to the theatre,
and all the crowd went forth to the spectacle of Thecla. But as a
lamb in the wilderness looks round for the shepherd, so she kept
searching for Paul. And having looked upon the crowd, she saw the
Lord sitting in the likeness of Paul, and said: As I am unable to
endure my lot, Paul has come to see me. And she gazed upon him
with great earnestness, and he went up into heaven. But the
maid-servants One
ms. has, boys. Or, virtue.
And Paul was fasting with Onesiphorus and his wife, and his children, in a new tomb, as they were going from Iconium to Daphne. And when many days were past, the fasting children said to Paul: We are hungry, and we cannot buy loaves; for Onesiphorus had left the things of the world, and followed Paul, with all his house. And Paul, having taken off his cloak, said: Go, my child, buy more loaves, and bring them. And when the child was buying, he saw Thecla their neighbour, and was astonished, and said: Thecla, whither art thou going? And she said: I have been saved from the fire, and am following Paul. And the boy said: Come, I shall take thee to him; for he is distressed about thee, and is praying six days. And she stood beside the tomb where Paul was with bended knees, and praying, and saying: O Saviour Christ, let not the fire touch Thecla, but stand by her, for she is Thine. And she, standing behind him, cried out: O Father, who hast made the heaven and the earth, the Father of Thy holy Son, I bless Thee that Thou hast saved me that I may see Paul. And Paul, rising up, saw her, and said: O God, that knowest the heart, the Father of our Lord Jesus Christ, I bless Thee that Thou, having heard me, hast done quickly what I wished.
And they had five loaves, and herbs, and water;
and they rejoiced in the holy works of Christ. And Thecla said to
Paul: I shall cut my hair, and follow thee whithersoever thou
mayst go. And he said: It is a shameless age, and thou art
beautiful. I am afraid lest another temptation come upon thee
worse than the first, and that thou withstand it not, but be
cowardly. And Thecla said: Only give me the seal
And Paul sent away Onesiphorus and all his house to
Iconium; and thus, having taken Thecla, he went into Antioch. And
as they were going in, a certain Syriarch, Alexander by name, seeing
Thecla, became enamoured of her, and tried to gain over Paul by gifts
and presents. But Paul said: I know not the woman whom thou
speakest of, nor is she mine. But he, being of great power,
himself embraced her in the street. But she would not endure it,
but looked about for Paul. And she cried out bitterly,
saying: Do not force the stranger; do not force the servant of
God. I am one of the chief persons of the Iconians; and because I
would not have Thamyris, I have been cast out of the city. And
taking hold of Alexander, she tore his cloak, and pulled off his crown,
and made him a laughing-stock. And he, at the same time loving
her, and at the same time ashamed of what had happened, led her before
the governor; and when she had confessed that she had done these
things, he condemned her to the wild beasts. And the women were
struck with astonishment, and cried Some
mss. add: A widow, very rich.
And when the beasts were exhibited, they bound her to a fierce lioness; and Tryphæna accompanied her. But the lioness, with Thecla sitting upon her, licked her feet; and all the multitude was astonished. And the charge on her inscription was: Sacrilegious. And the women cried out from above: An impious sentence has been passed in this city! And after the exhibition, Tryphæna again receives her. For her daughter Falconilla had died, and said to her in a dream: Mother, thou shalt have this stranger Thecla in my place, in order that she may pray concerning me, and that I may be transferred to the place of the just.
And when, after the exhibition, Tryphæna
received her, at the same time indeed she grieved that she had to fight
with the wild beasts on the day following; and at the same time, loving
her as much as her daughter Falconilla, she said: My second child
Thecla, come and pray for my child, that she may live for ever; for
this I saw in my sleep. And she, nothing hesitating, lifted up
her voice, and said: God most high, One
ms. has: God of our fathers, Son of the
Most High. Another: O Lord God, who has made the heaven and
the earth, Son of the Most High, Lord Jesus Christ.
And when it was dawn, Alexander came to take her,
for it was he that gave the hunt, i.e., the
exhibition of wild beasts.
And immediately the governor sends an order that
Thecla should be brought. And Tryphæna, taking her by the
hand, said: My daughter Falconilla, indeed, I took away to the
tomb; and thee, Thecla, I am taking to the wild-beast fight. And
Thecla wept bitterly, saying: O Lord, the God in whom I believe,
to whom I have fled for refuge, who deliveredst me from the fire, do
Thou grant a recompense to Tryphæna, who has had compassion on Thy
servant, and because she has kept me pure. Then a tumult arose,
and a cry of the people, and the women sitting together, the one
saying: Away with the sacrilegious person! the others
saying: Let the city be raised Or, be taken off,
i.e., put to death.
And Thecla, having been taken out of the hand of
Tryphæna, was stripped, and received a girdle, Or, drawers.
Then they send in many wild beasts, she standing and stretching forth her hands, and praying. And when she had finished her prayer, she turned and saw a ditch full of water, and said: Now it is time to wash myself. And she threw herself in, saying: In the name of Jesus Christ I am baptized on my last day. And the women seeing, and the multitude, wept, saying: Do not throw thyself into the water; so that also the governor shed tears, because the seals were going to devour such beauty. She then threw herself in in the name of Jesus Christ; but the seals having seen the glare of the fire of lightning, floated about dead. And there was round her, as she was naked, a cloud of fire; so that neither could the wild beasts touch her, nor could she be seen naked.
And the women, when other wild beasts were being thrown
in, wailed. And some threw sweet-smelling herbs, others nard,
others cassia, others amomum, so that there was abundance of
perfumes. And all the wild beasts that had been thrown in, as if
they had been withheld by sleep, did not touch her; so that Alexander
said to the governor: I have bulls exceedingly terrible; let us
bind to them her that is to fight with the beasts. And the
governor, looking gloomy, turned, and said: Do what thou
wilt. And they bound her by the feet between them, and put
red-hot irons under the privy parts of the bulls, so that they, being
rendered more furious, might kill her. They rushed about,
therefore; but the burning flame consumed the ropes, and she was as if
she had not been bound. But Tryphæna fainted standing beside
the arena, so that the crowd said: Queen Tryphæna is
dead. And the governor put a stop to the games, and the city was
in dismay. And Alexander entreated the governor, saying:
Have mercy both on me A part of the
ancient theatres on or near the stage.
And the governor summoned Thecla out of the midst
of the wild beasts, and said to her: Who art thou? and what is
there about thee, that not one of the wild beasts touches thee?
And she said: I indeed am a servant of the living God; and as to
what there is about me, I have believed in the Son of God, in whom He
is well pleased; wherefore not one of the beasts has touched me.
For He alone is the end Or, way.
And the governor having heard this, ordered her garments to be brought, and to be put on. And Thecla said: He that clothed me naked among the wild beasts, will in the day of judgment clothe thee with salvation. And taking the garments, she put them on. The governor therefore immediately issued an edict, saying: I release to you the God-fearing Thecla, the servant of God. And the women shouted aloud, and with one mouth returned thanks to God, saying: There is one God, the God of Thecla; so that the foundations of the theatre were shaken by their voice. And Tryphæna having received the good news, went to meet the holy Thecla, and said: Now I believe that the dead are raised: now I believe that my child lives. Come within, and I shall assign to thee all that is mine. She therefore went in along with her, and rested eight days, having instructed her in the word of God, so that most even of the maid-servants believed. And there was great joy in the house.
And Thecla kept seeking Paul; and it was told her that he was in Myra of Lycia. And taking young men and maidens, she girded herself; and having sewed the tunic so as to make a man’s cloak, she came to Myra, and found Paul speaking the word of God. And Paul was astonished at seeing her, and the crowd with her, thinking that some new trial was coming upon her. And when she saw him, she said: I have received the baptism, Paul; for He that wrought along with thee for the Gospel has wrought in me also for baptism. And Paul, taking her, led her to the house of Hermæus, and hears everything from her, so that those that heard greatly wondered, and were comforted, and prayed over Tryphæna. And she rose up, and said: I am going to Iconium. And Paul said: Go, and teach the word of God. And Tryphæna sent her much clothing and gold, so that she left to Paul many things for the service of the poor.
And she went to Iconium. And she goes into the house of Onesiphorus, and fell upon the pavement where Paul used to sit and teach her, and wept, saying: God of myself and of this house, where Thou didst make the light to shine upon me, O Christ Jesus, the Son of the living God, my help in the fire, my help among the wild beasts, Thou art glorified for ever. Amen. And she found Thamyris dead, but her mother alive. And having sent for her mother, she said: Theocleia, my mother, canst thou believe that the Lord liveth in the heavens? For whether thou desirest wealth, God gives it to thee through me; or thy child, I am standing beside thee. And having thus testified, she departed to Seleucia, and dwelt in a cave seventy-two years, living upon herbs and water. And she enlightened many by the word of God.
And certain men of the city, being Greeks by
religion, and physicians by profession, sent to her insolent young men
to destroy Or, corrupt. i.e., that he was
dead.
She was cast, then, into the fire when seventeen years old, and among the wild beasts when eighteen. And she was an ascetic in the cave, as has been said, seventy-two years, so that all the years of her life were ninety. And having accomplished many cures, she rests in the place of the saints, having fallen asleep on the twenty-fourth of the month of September in Christ Jesus our Lord, to whom be glory and strength for ever and ever. Amen.
————————————
Instead of the last two sections, the ms. which Dr. Grabe used has the following:—
And a cloud of light guided her. And having come
into Seleucia, she went forth outside of the city one stadium.
And she was afraid of them also, for they worshipped idols. And
it guided her to the mountain called Calamon or Rhodeon; and having
there found a cave, she went into it. And she was there many
years, and underwent many and grievous trials by the devil, and bore
them nobly, being assisted by Christ. And some of the well-born
women, having learned about the virgin Thecla,
Thus, then, suffered the first martyr of God, and apostle, and virgin, Thecla, who came from Iconium at eighteen years old; and with the journeying, and the going round, and the retirement in the mountain, she lived other seventy-two years. And when the Lord took her, she was ninety years old. And thus is her consummation. And her holy commemoration is on the twenty-fourth of the month of September, to the glory of the Father, and the Son, and the Holy Spirit, now and ever, and to ages of ages. Amen.
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The Journeyings and Martyrdom of St. Barnabas the Apostle.
Since from the descent of the presence of our Saviour Jesus Christ, the unwearied and benevolent and mighty Shepherd and Teacher and Physician, I beheld and saw the ineffable and holy and unspotted mystery of the Christians, who hold the hope in holiness, and who have been sealed; and since I have zealously served Him, I have deemed it necessary to give account of the mysteries which I have heard and seen.
I John, accompanying the holy apostles Barnabas and Paul, being formerly a servant of Cyrillus the high priest of Jupiter, but now having received the gift of the Holy Spirit through Paul and Barnabas and Silas, who were worthy of the calling, and who baptized me in Iconium. After I was baptized, then, I saw a certain man standing clothed in white raiment; and he said to me: Be of good courage, John, for assuredly thy name shall be changed to Mark, and thy glory shall be proclaimed in all the world. And the darkness in thee has passed away from thee, and there has been given to thee understanding to know the mysteries of God.
And when I saw the vision, becoming greatly
terrified, I went to the feet of Barnabas, and related to him the
mysteries which I had seen and heard from that man. And the
Apostle Paul was not by when I disclosed the mysteries. And
Barnabas said to me: Tell no one the miracle which thou hast
seen. For by me also this night the Lord stood, saying, Be of
good courage: for as thou hast given thy life for my name to
death and banishment from thy nation, thus also shalt thou be made
perfect. Moreover, as for the servant who is with you, take him
also with thyself; for he has certain mysteries. Now then, my
child, keep to thyself the things which thou hast seen and heard; for a
time will come for thee to reveal them. Or, will come to
reveal thee.
And I, having been instructed in these things by
him, remained in Iconium One
ms. has Jerusalem, and adds, and we
came to Antioch, which suits the geography better.
And I found Paul in bed in Antioch from the toil of the journey, who also seeing me, was exceedingly grieved on account of my delaying in Pamphylia. And Barnabas coming, encouraged him, and tasted bread, and he took a little of it. And they preached the word of the Lord, and enlightened many of the Jews and Greeks. And I only attended to them, and was afraid of Paul to come near him, both because he held me as having spent much time in Pamphylia, and because he was quite enraged against me. And I gave repentance on my knees upon the earth to Paul, and he would not endure it. And when I remained for three Sabbaths in entreaty and prayer on my knees, I was unable to prevail upon him about myself; for his great grievance against me was on account of my keeping several parchments in Pamphylia.
And when it came to pass that they finished
teaching in Antioch, on the first of the week they took counsel
together to set out for the places of the East, and after that to go
into Cyprus, and oversee all the churches in which they had spoken the
word of God. And Barnabas entreated Paul to go first to Cyprus,
and oversee his own in his village; and Lucius Or, turn
away.
Therefore, bending their knees, they prayed to
God. And Paul, groaning aloud, wept, and in like manner also
Barnabas, saying to one another: It would have been good for us,
as at first, so also at last, to work in common among men; but since it
has thus seemed good to thee, Father Paul, pray for me that my labour
may be made perfect to commendation: for thou knowest how I have
served thee also to the grace of Christ that has been given to
thee. For I go to Cyprus, and hasten to be made perfect; i.e., to finish
my course.
And having come down to Laodiceia, This is the Syrian
Laodiceia, opposite Cyprus. Perhaps Corycus. Or, Pityussa, close
to the Zephyrian promontory.
And thence we sailed past the
Aconesiæ, Perhaps
Aphrodisias. Or, into. To make much
profit.
And they having come down to the shore, he spoke
to them the word of God; and he having blessed them, we saluted them,
and went on board the ship. And the one of them who was named
Stephanus wished to accompany us, and Barnabas did not permit
him. And we, having gone across, sailed down to Cyprus by night;
and having come to the place called Crommyacita, Crommyon Pr.
And Timon was afflicted by much fever. And
having laid our hands upon him, we straightway removed his fever,
having called upon the name of the Lord Jesus. And Barnabas had
received documents from Matthew, a book of the word Lit., the
voice.
And when we had come to Lapithus, Lapethus. Lit., an
idol-frenzy,—a term often applied to the worship of Bacchus. Tamassus.
And having crossed the mountain called
Chionodes, i.e., snowy, an
epithet of Olympus, the mountain they crossed. Perhaps Curtium,
which was nearer Palæo Paphos than Curias Pr. was.
And we found that a certain abominable race was
being performed i.e., as a religious
service. Another
reading is: In the city called Curium.
And on the following day, we came to a certain village where Aristoclianus dwelt. He being a leper, had been cleansed in Antioch, whom also Paul and Barnabas sealed to be a bishop, and sent to his village in Cyprus, because there were many Greeks there. And we were entertained in the cave by him in the mountain, and there we remained one day. And thence we came to Amathus and there was a great multitude of Greeks in the temple in the mountain, low women and men pouring libations. There also Barjesus, getting the start of us, gained over the nation of the Jews, and did not allow us to enter into the city; but a certain widow woman, eighty years old, being outside of the city, and she also not worshipping the idols, coming forward to us, took us into her house one hour. And when we came out we shook the dust off our feet over against that temple where the libation of the abominable took place.
And having gone out thence, we came through desert places, and Timon also accompanied us. And having come to Citium, and there being a great uproar there also in their hippodrome, having learned this, we came forth out of the city, having all shaken the dust off our feet; for no one received us, except that we rested one hour in the gate near the aqueduct.
And having set sail in a ship from Citium, we came
to Salamis, and landed in the so-called islands, where there was a
place full of idols; and there there took place high festivals Lit., assemblies of
the whole nation.
And Barjesus, having arrived after two days, after
not a few Jews had been instructed, was enraged, and brought together
all the multitude of the Jews; and they having laid hold of Barnabas,
wished to hand him over to Hypatius, the governor of Salamis. And
having bound him to take him away to the governor, and a pious
Jebusite, Another reading
is: Eusebius the Jebusite. There is a legend that
the Jebusites colonized Cyprus after they were driven out of Palestine
by King David. The
Vaticanms. adds: on the 17th of the month
Paün according to the Egyptians, and according to the Romans the
11th of the month of June.
And when we were hid in the place, the Jews made no
little search after us; and having almost found us, they pursued us as
far as the This place does not
appear on the ancient maps, but there is a modern C. Limniti.
And having come to the shore, we found an Egyptian ship; and having embarked in it, we landed at Alexandria. And there I remained, teaching the brethren that came the word of the Lord, enlightening them, and preaching what I had been taught by the apostles of Christ, who also baptized me into the name of Father, and Son, and Holy Ghost; who also changed my name to Mark in the water of baptism, by which also I hope to bring many to the glory of God through His grace; because to Him is due honour and everlasting glory. Amen.
The journeyings and martyrdom of the holy apostle Barnabas have been fulfilled through God.
————————————
Of the Journeyings of Philip the Apostle.
From the Fifteenth Acts Until the End,
and Among Them the Martyrdom. [This
enlarged title is from the Venetian ms.; see p.
355.—R.]
About the time when the
Emperor Trajan received the government of the Romans, after Simon the
son of Clopas, who was bishop of Jerusalem, had suffered martyrdom in
the eighth year of his reign, being the second bishop of the church
there after James who bore the name of brother of the Lord, Comp. Euseb.,
H. E., iii. 32.
And having come to the city of Ophioryma, which is called Hierapolis of Asia, he was entertained by a certain believer, Stachys by name. And there was with him also Bartholomew, one of the seventy disciples of the Lord, and his sister Mariamme, and his disciples that followed him. All the men of the city therefore, having left their work, ran to the house of Stachys, hearing about the works which Philip did. And many men and women having assembled in the house of Stachys, Philip along with Bartholomew taught them the things of Jesus.
And Philip’s sister Mariamme, sitting in the
entry of the house of Stachys, addressed herself to those coming,
persuading them to listen to the apostles, saying to them: Our
brethren, and sons of my Father in heaven, ye are the excellent riches,
and the substance of the city above, the delight of the habitation
which God has prepared for those that love Him. Trample under
foot the snares of the enemy, the writhing serpent. For his path
is crooked, since he is the son of the wicked one, and the poison of
wickedness is in him; and his father is the devil, the author of death,
and his mother corruption; rage in his eyes and destruction in his
mouth, and his path is Hades. Wherefore flee from him that has no
substance, the shapeless one that has no shape in all the creation,
whether in the heaven or in the earth, whether in the flying creatures
or the beasts. For everything is taken away from his shape; for
among the beasts of the earth and the fowls of the heaven is the
knowledge of him, that the serpent trails his belly and his breast; and
Tartarus is his dwelling-place, and he goes in the darkness, since he
has confidence in nothing. Or, in no one. Or,
covetousness.
And all these things Philip said to the multitudes
that had come together to worship as in old times the serpents and the
viper, of which also they set up images and worshipped them.
Wherefore also they called Hierapolis Ophioryma. i.e.,
Serpent’s town.
And Nicanora, the wife of the proconsul, lying in bed under various diseases, especially of the eyes, having heard about the Apostle Philip and his teaching, believed in the Lord. For she had even before this heard about Him; and having called upon His name, she was released from the troubles that afflicted her. And rising up, she went forth out of her house through the side door, carried by her own slaves in a silver litter, and went into the house of Stachys, where the apostles were.
And when she came before the gate of the house,
Mariamme, the sister of Philip the apostle, seeing her, spoke to her in
the Hebrew tongue before Philip and Bartholomew, and all the multitude
of those who had believed, saying: Alemakan,
ikasame, marmare, nachaman, Or,
iachaman. Comp.
And when Nicanora, standing before the door, heard
these things, she took courage before all, crying out, and
saying: I am a Hebrew, and a daughter of the Hebrews; speak with
me in the language of my fathers. For, having heard the preaching
of my fathers, I was straightway cured of the disease and the troubles
that encompassed me. I therefore adore the goodness of God who
has caused you to be spoiled even to this city, on account of His true
stone
Nicanora having thus spoken, the Apostle Philip,
along with Bartholomew and Mariamme and those with them, prayed for her
to God, saying: Thou who bringest the dead to life, Christ Jesus
the Lord, who hast freed us through baptism from the slavery of
death, Comp.
And all having sent up the amen along with the Apostle Philip, behold, there came the tyrant, the husband of Nicanora, raging like an unbroken horse; and having laid hold of his wife’s garments, he cried out, saying: O Nicanora, did not I leave thee in bed? how hadst thou so much strength as to come to these magicians? And how hast thou been cured of the inflammation of thine eyes? Now, therefore, unless thou tell me who thy physician is, and what is his name, I shall punish thee with various punishments, and shall not have compassion upon thee. And she answering, says to him: O tyrant, cast out from thee this tyranny of thine, forsake this wickedness of thine; abandon this life lasting only for a season; run away from the brutality of thy worthless disposition; flee from the wicked dragon and his lusts; throw from thee the works and the dart of the man-slaying serpent; renounce the abominable and wicked sacrifices of the idols, which are the husbandry of the enemy, the hedge of darkness; make for thyself a life chaste and pure, that being in holiness thou mayst be able to know my Physician, and to get His name. If therefore thou wishest me to be beside thee, prepare thyself to live in chastity and self-restraint, and in fear of the true God, and I shall live with thee all my life; only cleanse thyself from the idols, and from all their filth.
And when the gloomy tyrant her husband heard these words of hers, he seized her by the hair of her head, and dragged her along, kicking her, and saying: It will be a fine thing for thee to be cut off by the sword, or to see thee from beside me committing fornication with these foreign magicians; for I see that thou hast fallen into the madness of these deceivers. Thee first of them, therefore, I shall cut off by an evil death; and then, not sparing them, I shall cut their sinews, and put them to a most cruel death. And having turned, he said to those about him: Bring out for me those impostors of magicians. And the public executioners having run into the house of Stachys, and laid hold of the Apostle Philip, and Bartholomew and Mariamme, dragged them along, leading them to where the proconsul was. And the most faithful Stachys followed, and all the faithful.
And the proconsul seeing them, gnashed his teeth,
saying: Torture these deceivers that have deceived many women,
and young men and girls, saying that they are worshippers of God, while
they are an abomination. And he ordered thongs of raw hide to be
brought, and Philip
And the proconsul, having tortured the Apostle Philip and the saints who were with him, ordered them to be brought, and secured in the temple of the idol of the viper by its priests, until he should decide by what death he should destroy each of them. And many of the crowd believed in the grace of Christ, and were added to the Apostle Philip, and those with him, having renounced the idol of the viper, and were confirmed in the faith, being magnified by the endurance of the saints; and all together with their voice glorified God, saying the amen.
And when they were shut up in the temple of the viper—both Philip the Apostle, and Bartholomew and Mariamme—the priests of the viper assembled in the same place, and a great crowd, about seven thousand men; and having run to the proconsul, they cried out, saying: Avenge us of the foreigners, and magicians, and corrupters and seducers of men. For ever since they came to us, our city has been filled with every evil deed; and they have also killed the serpents, the sons of our goddess; and they have also shut the temple, and the altar has been desolated; and we have not found the wine which had been brought in order that the viper, having drunk of it, might go to sleep. But if thou wishest to know that they are really magicians, look and see how they wish to bewitch us, saying, Live in chastity and piety, after believing in God; and how also they have come into the city; and how also the dragons have not struck them blind, or even killed them; and how also they have not drunk their blood; but even they who keep our city from every foreigner have been cast down by these men.
And the proconsul, having heard these things, was the more inflamed with rage, and filled with wrath and threatening; and he was exceedingly enraged, and said to the priests: Why need you speak, when they have bewitched my own wife? And from that time she has spoken to me with strange words; and praying all the night through, she speaks in a strange tongue with a light shining round her; and groaning aloud, she says, Jesus the true light has come to me. And I, having gone forth from my chamber, wished to look down through the window and see Jesus, the light which she spoke of; and like lightning it came upon me, so that I was within a little of being blinded; and from that time forth I am afraid of my wife, on account of her luminous Jesus. Tell me, ye priests, what I am to do. And they said to him: O proconsul, assuredly we are no longer priests; for ever since thou didst shut them up, in consequence of them praying, not only has the temple been shaken from the foundations, but it is also assuredly falling down.
Then the proconsul ordered to bring Philip and those with him forth out of the temple, and to bring them up to the tribunal, saying to the public executioner: Strip Philip and Bartholomew and Mariamme, and search thoroughly to try to find their enchantments. Having therefore first stripped Philip, then Bartholomew, they came also to Mariamme; and dragging her along, they said: Let us strip her naked, that all may see her, how she follows men; for she especially deceives all the women. And the tyrant says to the priests: Proclaim throughout the whole city round about that all should come, men and women, that they may see her indecency, that she travels about with these magicians, and no doubt commits adultery with them. And he ordered Philip to be hanged, and his ankles to be pierced, and to bring also iron hooks, and his heels also to be driven through, and to be hanged head downwards, opposite the temple on a certain tree; and stretch out Bartholomew opposite Philip, having nailed his hands on the wall of the gate of the temple.
And both of them smiled, seeing each other, both Philip and Bartholomew; for they were as if they were not tortured: for their punishments were prizes and crowns. And when also they had stripped Mariamme, behold, straightway the semblance of her body was changed in the presence of all, and straightway there was about her a cloud of fire before all; and they could not longer look at all on the place in which the holy Mariamme was, but they all fled from her.
And Philip spoke with Bartholomew in the Hebrew tongue saying: Where is our brother John? for, behold, I am being released from the body; and who is he that has prayed for us? Because they have also laid hands on our sister Mariamme, contrary to what is meet; and, behold, they have set fire to the house of Stachys, saying, Let us burn it, since he entertained them. Dost thou wish then, Bartholomew, fire to come from heaven, and that we should burn them up?
And as Philip was thus speaking, behold, also John
entered into the city like one of their fellow-citizens; and moving
about in the street, he asked: Who are these men, and why are
they punished? And they say to him: It cannot be that thou
art of our city, and askest about these men, who have wronged
many: for they have shut up our gods, and by their magic
Then says John: Let us go, and do you show
me them. They led John, therefore, as their fellow-citizen, to
where Philip was; and there was there a great crowd, and the proconsul,
and the priests. And Philip, seeing John, said to Bartholomew in
Hebrew: Brother, John has come, who was in Barek, where the
living water is. Another and more
probable reading is: He who is the son of Barek, which means
living water. Or, hams.
And he said also to the men of that city: Ye
men who dwell in Ophioryma Hierapolis, great is the ignorance which is
among you, for you have erred in the path of error. The dragon
breathing has breathed upon you, and blinded you in three ways; that
is, he has made you blind in body, and blind in soul, and blind in
spirit: and you have been struck by the destroyer. Look
upon the whole creation, whether in the earth, or in the heaven, or in
the waters, that the serpent has no resemblance to anything
above; One of
themss. has: has no resemblance to a man
in anything.
And when they heard these words from John, they
raised their hands against him, saying: We thought thee to be a
fellow-citizen, but now thou hast shown thyself that thou art their
companion. Like them, so also thou shalt be put to death; for the
priests have intended to squeeze out your blood, and having mixed it
with wine, to bring it to the viper to drink it. When, therefore,
the priests attempted to lay hold of John, their hands were
paralyzed. And John said to Philip: Let us not at all
render evil for evil. And Philip said to John: Behold now,
where is my Lord Jesus, who told me not to avenge myself? But for
my part, I shall not endure it longer; but I will accomplish upon them
my threat, and will destroy them all A
Bodleianms. adds: for because I am
wrathful, Jesus named me Son of thunder. [This is the
ms. from which Grabe derived his text of the
Acts of Paul and Thecla; comp. pp. 355 and
491.—R.]
And John and Bartholomew and Mariamme restrained
him, saying: Our Master was beaten, was scourged, was extended
on the cross, was made to drink gall and vinegar, and said,
Father, forgive them, for they know not what they do. The
Bodleianms. has the Hebrew thus:
Saballon, prumeni, duthael, tharseli, annachathaei; adonab batelo
teloe. The
Bodleianms. has Ailoel.
And there remained both Stachys and all his house, and
the wife of the proconsul, and fifty other women who had believed with
her upon
Then the Lord, having appeared unto Philip,
said: O Philip, didst thou not hear: Thou shalt not render
evil for evil? and why hast thou inflicted such destruction? O
Philip, whosoever putteth his hand to the plough, and looketh
backwards, Comp. Comp. Comp.
Philip says: Why art Thou angry with me, Lord, because I have cursed mine enemies? for why dost Thou not tread them under foot, because they are yet alive in the abyss? And knowest Thou, Lord, that because of Thee I came into this city, and in Thy name I have persecuted all the error of the idols, and all the demons? The dragons have withered away, and the serpents. And since these men have not received Thy light, therefore have I cursed them, and they have gone down to Hades alive.
And the Saviour says to Philip: But since thou hast disobeyed me, and hast requited evil for evil, and hast not kept my commandment, on this account thou shalt finish thy course gloriously indeed, and shalt be led by the hand by my holy angels, and shalt come with them even to the paradise of delight; and they indeed shall come beside me into paradise, but thee will I order to be shut outside of paradise for forty days, in terror under the flaming and turning sword, and thou shalt groan because thou hast done evil to those who have done evil to thee. And after forty days I shall send my archangel Michael; and he, having taken hold of the sword guarding paradise, shall bring thee into it, and thou shalt see all the righteous who have walked in their innocence, and then thou shalt worship the glory of my Father in the heavens. Nevertheless the sign of thy departure shall be glorified in my cross. And Bartholomew having gone away into Lycaonia, shall there also be himself crucified; and Mariamme shall lay her body in the river Jordan. But I, O Philip, will not endure thee, because thou hast swallowed up the men into the abyss; but, behold, my Spirit is in them, and I shall bring them up from the dead; and thus they, seeing thee, shall believe in the glory of Him that sent thee.
And the Saviour having turned, stretched up His hand, and marked a cross in the air coming down from above even to the abyss, and it was full of light, and had its form after the likeness of a ladder. And all the multitude that had gone down from the city into the abyss came up on the ladder of the luminous cross; but there remained below the proconsul, and the viper which they worshipped. And when the multitude had come up, having looked upon Philip hanging head downwards, they lamented with a great lamentation at the lawless action which they had done. And they also saw Bartholomew, and Mariamme having her former appearance. And, behold, the Lord went up into the heavens in the sight of Philip, and Bartholomew and Mariamme, and Stachys, and all the unbelieving people, and silently they glorified God in fear and trembling. And all the multitudes cried out, saying: He alone is God, whom these men proclaim in truth; He alone is God, who sent these men for our salvation. Let us therefore truly repent for our great error, because we are by no means worthy of everlasting life. Now we believe, because we have seen great wonders, because the Saviour has brought us up from the abyss. And they all fell upon their face, and adored Philip, and entreated him, ready to flee: Do not do another miracle, and again send us away into the abyss. And they prayed that they might become worthy of the appearing of Christ.
And Philip, yet hanging, addressed them, and said:
Hear and learn how great are the powers of my God, remembering what you
have seen below, and how your city has been overturned, with the
exception of the house which received me; and now the sweetness of my
God has brought you up out of the abyss, and I am obliged to walk round
paradise for forty days on your account, because I was enraged against
you into requiting you. And this commandment alone I have not
kept, in that I did not give you good in return for evil. But I
say unto you, From this time forth, in the goodness of God,
re Or, the
Eucharist.
And some of the faithful ran up to take down
Philip, and take off him the iron grapnels, and the hooks out of his
ankles. But Philip said: Do not, my children, do not come
near me on account of this, for thus shall be my end. Listen to
me, ye who have been enlightened in the Lord, that I came to this city,
not to make any merchandise, or do any other thing; but I have been
destined to go out of my body in this city in the case in which you see
me. Grieve not, then, that I am hanging thus; for I bear the
stamp Or, type.
And Philip, having looked round upon the multitudes, said: O ye who have come up out of the dead from Hades, and the swallowing up of the abyss,—and the luminous cross led you up on high, through the goodness of the Father, and the Son, and the Holy Ghost,—He being God became man, having been made flesh out of the Virgin Mary, immortal, abiding in flesh; and having died, He raised the dead, having had pity on mankind, having taken away the sting of sin. He was great, and became small for our sake, until He should enlarge the small, and bring them into His greatness. And He it is who has sweetness; and they spat upon Him, giving Him gall to drink, in order that He might make those who were bitter against Him to taste of His sweetness. Cleave then to Him, and do not forsake Him, for He is our life to everlasting.
And when Philip had finished this announcement, he
says to them, Loose Bartholomew; and having gone up, they loosed
him. And after loosing him, Philip says to him:
Bartholomew, my brother in the Lord, thou knowest that the Lord
has sent thee with me to this city, and thou hast shared with me in all
the dangers with our sister Mariamme; but I know that the going forth
from thy body has been appointed in Lycaonia, and it has been decreed
to Mariamme to go forth from the body in the river Jordan. Now
therefore I command you, that when I have gone forth from my body, you
shall build a church in this place; and let the leopard and the kid of
the goats Alluding to
Comp. Lit., be a good
trier. On the
subject of the immemorial practice of prayers for the dead, see
Apostolical Constitutions, vi. 30, viii. 47. Comp.
And Philip, having said these things, prayed thus:
O Lord Jesus Christ, Father of the ages, King of the light, who hast
made us wise in Thy wisdom, and hast given us Thine understanding, and
hast bestowed upon us the counsel of Thy Lit., president
of the games.
And having thus spoken, Philip gave up the ghost, while all the multitudes were looking upon him, and weeping, and saying: The life of this spirit has been accomplished in peace. And they said the Amen.
And Bartholomew and Mariamme took down his body, and did as Philip had commanded them, and buried it in that place. And there was straightway a voice out of the heavens: Philip the apostle has been crowned with an incorruptible crown by Jesus Christ, the Judge of the contest. And all shouted out the Amen.
And after the three days the plant of the vine sprouted up where the blood of the holy Philip had dropped. And they did all that had been commanded them by him, offering an offering for forty days, praying without ceasing. And they built the church in that place, having appointed Stachys bishop in the church. And Nicanora and all the faithful assembled, and did not cease, all of them, glorifying God on account of the wonders that had happened among them. And all the city believed in the name of Jesus. And Bartholomew commanded Stachys to baptize those who believed into the name of the Father, and the Son, and the Holy Ghost.
And after the forty days, the Saviour, having appeared in the form of Philip, said to Bartholomew and Mariamme: My beloved brethren, do you wish to rest in the rest of God? Paradise has been opened to me, and I have entered into the glory of Jesus. Go away to the place appointed for you; for the plant that has been set apart and planted in this city shall bear excellent fruit. Having therefore saluted the brethren, and prayed for each of them, they departed from the city of Ophioryma, the Hierapolis of Asia; and Bartholomew departed into Lycaonia, and Mariamme proceeded to the Jordan; and Stachys and those with him remained, maintaining the church in Christ Jesus our Lord, to whom be glory and strength for ever and ever. Amen.
————————————
Acts of Saint Philip the Apostle When He Went to Upper Hellas.
And it came to pass in
those days, when Philip entered into the city of Athens called Hellas,
there assembled to him three hundred philosophers, saying: Let us
go and see what his wisdom is; for they say about the wise men of Asia,
that their wisdom is great. For they thought that Philip was a
philosopher, since he was travelling in the dress of a recluse; and
they did not know that he was an apostle of Christ. For the dress
which Jesus gave to His disciples was a mantle only, and a linen
cloth. Comp.
And having done so, they came together to the same
place, and say to Philip: We have doctrines of our fathers in
which we are pleased, seeking after knowledge; but if thou hast
anything new, O stranger, show it to us without envy boldly: for
we have need of nothing else, but only to hear something new.
And Philip answering, said to them: O
philosophers of Hellas, if you wish to hear some new thing, and are
desirous of something new, you ought to throw away from you the
disposition of the old man; as my Lord said, It is impossible to put
new wine into old bottles, since the bottle is burst, and the wine
spilled, and the bottle destroyed. Comp.
The philosophers say: Who is it that thou
callest thy Lord? Philip says: My Lord is Jesus in
heaven. And they said to him: Show him to our comprehension
without envy, that we also may believe in him. And Philip
said: He with whom I am about to make you acquainted as Lord, is
above every name; there is no other. Or,
preaching.
And when the philosophers heard this, they say to Philip: This name that has been heard of by us from thee we have never found in the books of our fathers; now, therefore, how can we know about thy words? And moreover, in addition, they say to him: Allow us three days, that we may consult with each other about this name; for we lay no little stress upon this—to apostatize from our fathers’ religion. Philip therefore says to them: Consult as you wish; for there is no deceit in the matter.
And the three hundred philosophers having assembled, spoke with each other, saying: You know that this man has brought a strange philosophy, and the words spoken by him bring us to distraction. What, then, shall we do about him, or about the name of him who is called Jesus, the king of the ages, whom he speaks of? And moreover they say to each other: Assuredly we cannot reason with him, but the high priest of the Jews can. If therefore it seem good, let us send to him, in order that he may stand up to this stranger, and that we may learn accurately the name that is preached.
They wrote therefore to Jerusalem after this
manner:—The philosophers of Hellas to Ananias, the great high
priest of the Jews in Jerusalem. There being between thee and us
at all times great There seems to
be some omission in the mss. here. Lit., of life.
And when he had read, he was filled with great
wrath, and rent his clothes, and said: Has that deceiver gone
even to Athens, among the philosophers, to lead them astray? And
the Mansemat—that is, Satan—entered into Ananias unawares,
and filled him with anger and rage; and he said: If I allow that
Philip himself, and those with him, to live, the law will be entirely
destroyed, and their teaching will likely fill the whole earth.
And the high priest went into his own house, and the teachers of the
law, and the Pharisees; and they consulted with each other,
saying: What shall we do about these things? Or, these men.
And having put on the high priest’s robe, he
came to Hellas in great pomp, with the five hundred men. And
Philip was in the house of a certain chief man of the city, with the
brethren who had believed. And the high priest and those with
him, and the three hundred philosophers, went up to the gateway of the
house where Philip was; and it was told Philip that they were
outside. And he rose up and went out. And when the high
priest saw him, he says to him: O Philip, sorcerer and magician,
for I know thee, that in Jerusalem thy master the deceiver called thee
Son of Thunder. It was James and
John who were called sons of thunder (
Ananias having heard this, said to Philip: I
shall give answer to all. And Philip said: Speak. The
high priest says: O men of Hellas, this Philip believes in a man
called Jesus, who was born among us, who also taught this heresy, and
destroyed the law and the temple, and brought to nought the
purification through Moses, and the new moons, because he says, These
have not been commanded by God. And when we saw that he thus
destroyed the law, we stood up against him, and crucified him, that his
teaching might not be fulfilled. For many changes were brought in
by him; and he gave an evil testimony, for he ate all things in common,
and mixed with blood, after the manner of the Gentiles. This last sentence
is very corrupt in the original. A few changes give it the
meaning above.
And when the multitude standing round heard this,
those indeed who had been confirmed in the faith were not shaken nor
made to waver; for they knew that Philip would conquer in the glory of
Jesus. Philip therefore stated his case in the power of Christ
with great boldness, exulting and saying: I, O men of Athens, and
those of you who are philosophers, have come to you, not to teach you
with words, but by the showing forth of miracles; and in part you have
quickly seen Better ταχ ἂν
θεάσεσθε—you will
perhaps see. Or, which the
high priest casts off for himself.
The high priest having heard this, ran to Philip,
wishing to scourge him, and that same hour his whole hand was dried up,
and his eyes were blinded; and in like manner also the five hundred who
were with him were also themselves blinded. And they reviled and
cursed the high priest, saying: Coming out of Jerusalem we said
to thee, Refrain; for, being men, we cannot fight against God. Comp.
And Philip, having seen what had come to pass, said: O weak nature! which has thrown itself upon us, but straightway has been brought down low into itself; O bitter sea! which rouses its waves against us, and thinks to cast us out, but which by itself lulls its waves to rest. Now therefore, O our good steward Jesus, the holy light, Thou hast not overlooked us who are all together crying up to Thee in all good works, but hast come to finish them through us. Now therefore come, Lord Jesus; reprove the folly of these men.
The high priest says to Philip: Dost thou then think to turn us away from the traditions of our fathers, and the God of the desert, and Moses; and dost thou imagine that thou wilt make us followers of Jesus the Nazarene? Then Philip says to him: Behold, I shall pray to my God to come and manifest Himself before thee and the five hundred, and before all here; for perhaps thou wilt change thy mind, and believe. But if even to the end thou remain in unbelief, there is coming upon thee an extraordinary thing, which shall be spoken of to generations of generations—that also thou shalt go down alive, down into Hades, before the face of all seeing thee, because thou yet abidest in unbelief, because also thou seekest to turn away this multitude from the true life. And Philip prayed, saying: O holy Father of the holy Son Jesus Christ, who hast granted to me to believe in Him, send Thy beloved Son Jesus Christ to reprove the unbelieving high priest, that Thy name may be glorified in Christ the Beloved.
And while Philip was yet crying out this, suddenly the
heavens were opened, and Jesus appeared coming down in most excellent
glory, and in lightning; and His face was shining sevenfold more than
the sun, and His garments were whiter than snow, so that also all the
idols of Athens fell suddenly to the ground. And the people fled
in anguish; and the demons dwelling among them cried out: Behold,
we also flee because of Him who has appeared to the city, Jesus the Son
of God. Then Philip says to the high priest: Hearest thou
the demons crying out because of Him who has been seen, and believest
thou not in Him who is present that He
And as Jesus was going up into heaven there happened a very great earthquake, so that the place on which they stood was cleft; and the crowds ran and fell at the feet of the apostle, crying out: Have mercy upon us, O man of God! In like manner also the five hundred men cried out themselves also again: Have mercy upon us, O Philip, that we may know thee, and through thee Jesus the light of life: for we said to this unbelieving high priest, Being sinful men, we cannot fight against God.
Then Philip says: There is no hatred in us, but the grace of Christ will make you receive your sight; but I will make the high priest receive his sight before you, that at this you may the more believe. And a voice out of heaven was brought to Philip: O Philip, son once of thunder, but now of meekness, whatever thou mayst ask of my Father, He shall do for thee. And all the crowd was terror-struck at the voice, for the sound of it was greater than that of thunder. Then Philip says to the high priest: In the name of the power of the voice of my Lord, receive thy sight, Ananias. And immediately he received his sight, and looked round, and said: What is there in the magic of Jesus, that this Philip within a short time has made me blind, and again within a short time has made me receive my sight? Dost thou then, said Philip, believe in Jesus? The high priest says: You do not think, do you, that you can bewitch me, and persuade me? And the five hundred who were with him, having heard that their high priest, having received his sight, was yet unbelieving, said to the bystanders to pray Philip that he should make them receive their sight, that, said they, we may cut off this unbelieving high priest.
And Philip said: Do not avenge yourselves upon the wicked. And he says to the high priest: There will be a certain great sign upon thee. He says to Philip: I know that thou art a sorcerer and a disciple of Jesus: thou dost not bewitch me. And the apostle said to Jesus: Sabarthan, sabathabt, bramanuch, come quickly. And immediately the earth was cleft in the place where Ananias was, and swallowed him up as far as the knees. And Ananias cried out: O great is the power of the true witchcraft, because it has cleft the earth, when Philip threatened it in Hebrew, and adjured it; and it holds me even to the knees, and by the heels some hooks as it were drag me downwards, that I may believe in Philip; but he cannot persuade me, for from Jerusalem I know his magic tricks.
And Philip, enraged, said: O earth, lay fast
hold of him, even to the navel. And immediately it dragged him
down. And he said: The one of my feet underneath is turned
into ice, and the other is frightfully hot; but by thy magic, Philip, I
will not be overcome. Except, therefore, that I am sore tortured
underneath, I do not believe at all. And the crowds wished to
stone him. And Philip says: Not so; for this has in the
meantime happened, that he has been swallowed up as far as the navel,
that the salvation of your souls may be effected, because he would
almost have drawn you by his wicked words into unbelief. But if
even he repented, I should bring him up out of the earth to the
salvation of his soul; but assuredly he is not worthy of
salvation. If, then, he remain in unbelief, you shall see him
sunk down into the abyss, unless the Lord intends to raise those who
are in Hades, that they may confess that Jesus is Lord. For in
that day every tongue shall confess that Jesus is Lord,
And Philip, having said this, extended his right hand, stretching it through the air over the five hundred men in the name of Jesus. And their eyes were opened, and they all praised God with one mouth, saying: We bless Thee, O Christ Jesus, the God of Philip, that thou hast driven the blindness away from us, and hast given us Thy light, the Gospel. And Philip rejoiced exceedingly at their words, because they were thus confirmed in the faith. And after this, Philip, having turned to the high priest, said: Confess thou also in a pure heart that Jesus is Lord, that thou mayst be saved, like those with thee. But the high priest laughed at Philip, and remained in unbelief.
Philip then, seeing that he remained in unbelief, having looked at him, says to the earth: Open thy mouth, and swallow him up as far as his neck in the presence of those who have believed in Christ Jesus. And in the same hour the earth, having opened its mouth, received him as far as the neck. And the multitude communed with each other on account of the wonders that had happened.
A certain chief man of the city came crying out,
and saying: O blessed apostle, a certain demon has assailed my
son, and cried out, saying to me, Since thou hast allowed a foreigner
to come into your city, thou who hast been the first to do away
with Or, thou being a
chief man who has done away with.
And the apostle, having heard this, said: I
There is some doubt
about the reading here.
And the multitude having beheld this, cried out: The God of Philip is the only God, who has punished the unbelief of the high priest, and driven away the demon from the young man, and raised him up from the dead. And the five hundred having seen the high priest swallowed up into the abyss, and the other miracles, besought Philip, and he gave them the seal in Christ. And Philip abode in Athens two years; and having founded a church, appointed a bishop and a presbyter, and so went away to Parthia, preaching Christ. To whom be glory for ever. Amen.
————————————
Addition to Acts of Philip.
(From a Paris ms.) [The Greek
text of this addition is given by Tischendorf in the supplement
appended to his volume containing Apocalypses Apocryphæ,
pp. 141–150. The ms. from which it
is taken is of the eleventh century. Tischendorf regards this
form as of Gnostic origin.—R.]
And he taught them thus: My brethren, sons
of my Father—for you are of my family as to Christ, substance of
my city, the Jerusalem above, the delight of my
dwelling-place—why have you been taken captive by your enemy the
serpent, twisted, crooked, and perverse, to whom God has given neither
hands nor feet? And crooked is his going, since he is the son of
the wicked one; for his father is death, and his mother corruption, and
ruin is in his body. Do not go then into his destruction; for you
are in bondage by the unbelief and deception of his son, who is without
order, and has no substance; ὐπόστασιν.
And as the apostle was saying this, behold, Nicanora came forth from her house, and went with her slaves into the house of Stachys. And when she came near the door of the house, behold, Mariamme spoke to her in the Syriac language: Helikomaei, kosma, etaa, mariacha. And she explained her words, saying: O daughter of the Spirit, thou art my lady, who hast been given in pledge to the serpent; but I have come to deliver thee: I shall break thy bonds, and cut them from their root. Behold, the Deliverer that frees thee has come: behold, the Sun of righteousness has risen to enlighten thee.
And when she was thus speaking, the gloomy tyrant came running and panting. And Nicanora, who was before the door, heard this, and took courage before them all, crying out and saying: I am a Hebrew, a daughter of the Hebrews; speak with me in the language of my fathers, because I have heard your preaching, and have been cured of this my disease. I reverence and glorify the goodness of God, in that He hath made you to be utterly spoiled in this earth.
And when she said this, the tyrant came, and took hold
of her garments, and said: O Nicanora, did I not leave thee lying
on the bed from thy disease? Whence, then, hast thou found this
power and strength, so as to be able to come to these magicians?
Unless, then, thou tell who is the healer, I shall punish thee most
severely. And Nicanora answered, and said: O rearer of
tyrants, cast away from thyself this tyranny, and forget thy wicked
works, and abandon this temporary life, and put away vainglory, because
it passes like a shadow: seek rather what is everlasting, and
take away from thyself the beastly
And when the tyrant heard these words, he seized her by the hair of the head, and dragged her along, kicking her, and saying: It would be better for thee to be put to death by my sword, than to be seen with these foreign magicians and deceivers. I will punish thee, therefore, and put to death those who have deceived thee. And he turned in a rage to the executioners who followed him, and said: Bring me these impostors. And the executioners ran to the house of Stachys, and laid hold of Philip, and Bartholomew, and Mariamme, with the leopard and the kid of the goats, and dragged them along, and brought them.
When the tyrant saw them, he gnashed his teeth against them, and said: Drag along these magicians and deceivers that have deceived many souls of women by saying, We are worshippers of God. And he caused thongs to be brought, and bound their feet. And he ordered them to be dragged along from the gate as far as the temple. And great multitudes came together to that place. And they wondered exceedingly at the leopard and the kid; for they were speaking like men, and some of the multitude believed the words of the apostles.
And the priests said to the tyrant: These men are magicians. And when he heard that, he burned with rage, and was filled with anger; and he ordered Philip, and Bartholomew, and Mariamne to be stripped, saying: Search them. Perhaps you will find their sorcery. And the executioners stripped them, and laid hold of Mariamne, and dragged her along, saying: Uncover her, that they may learn that it is a woman who follows them. And he ordered to bring clubs and strong cords; and after piercing Philip’s ankles they brought hooks, and put the cords through his ankles, and hung him head downwards on a tree that was before the door of the temple; and they fixed pegs into the temple wall, and left him. And after binding Bartholomew hand and foot, they extended him naked on the wall; and when they had stripped Mariamne, the appearance of her body was changed, and became a glass chest filled with light, and they could not come near her.
And Philip spoke with Bartholomew in Hebrew: Where is John to-day, in the day of our need? for behold, we are being delivered from our bodies. And they have laid hands on Mariamne beyond what is seemly, and they have scourged the leopard and the kid of the goats, and have set fire to the house of Stachys, because he took us in. Let us therefore speak, that fire may come down from heaven and burn them up.
And as Philip was thus speaking, behold, John came into the city, and walked about the street, and asked those in the city: What is the commotion, and who are these men, and why are they punished? And they say to him: Art thou not of this city? And dost thou not know about these men, how they disturbed our houses, and the whole city? Moreover, they have even persuaded our wives to go away from us on the pretence of religion, proclaiming a foreign name, viz. Christ’s; and they have also shut our temples by the sorcery they have, and they have put to death the serpents that are in the city by foreign names that we have never known. And they have fixed their abode in the house of Stachys the blind man, whom they made to recover his sight through the spittle of a woman who accompanies them; and it is perhaps she who has all the sorcery: and there accompany them a leopard and a kid, speaking like men. But if ever you have seen such doings, you will not be put about by them. And John answered, and said to them: Show me them. And they brought him to the temple where Philip was hanging. And when Philip saw John, he said to Bartholomew: O my brother, behold the son of Barega—that is the living water—has come. And John saw Philip hanging head down, tied by his ankles; and saw Bartholomew also bound to the temple wall.
And he said to the men of the city: O children of the serpent, how great is your folly! for the way of deceit has deceived you, the wicked dragon breathing has breathed upon you: why do you punish these men for saying the serpent is your enemy?
And when they heard these words from John, they laid their hands upon him, saying: We called thee our fellow-citizen, but now thy speech has made thee manifest that thou also art in communion with them. Thou also, therefore, shalt be put to the same death as they, for the priests have decided thus: Let us drain out their blood as they hang head downward, and mix it with wine, and offer it to the viper.
And when they were thus speaking, behold, Mariamne rose up from the place in which she was, and came back to her former appearance.
And the priests reached forth their hands towards John,
wishing to lay hold of him, and they could not. Then Philip with
Bartholomew said to John: Where is Jesus, who enjoins upon us not
to take into our own hands vengeance on those that torture us? for
after this I will not endure them. And Philip spoke in Hebrew,
and said: My Father Uthael, i.e., O Christ, Or, æons. δυναστείᾳ. πανεπίσκοπος.
And in that very hour the abyss opened its mouth, and all that place was violently shaken, from the proconsul to all the multitude along with the priests; and they were all sunk down. And the places where the apostles and all who were with them were remained unshaken, and the house of Stachys, and Nicanora the tyrant’s wife, and the twenty-four wives who fled from their husbands, and the forty virgins who had not known men. These alone did not go down into the abyss, because they had become servants, and had received the word of God, and His seal; but all the rest of the city were swallowed down into the abyss.
And the Saviour having appeared at that hour, said to Philip: Who is it that has put his hand to the plough, and has turned back from making the furrow straight? or who gives his light to others, and himself remains sitting in darkness? or who dwells in the dirt, and leaves his dwelling-place to strangers? or who lays down his garment, and goes out in the days of winter naked? or what slave that has done his master’s service, shall not be called by him to supper? or who runs with zeal in the racecourse, and does not get the prize? Philip, behold my bridal chamber is ready, and blessed is he who has his own shining garment; for he it is who gets the crown of joy upon his head. Behold, the supper is ready, and blessed is he who is called by the bridegroom. Great is the harvest of the field; blessed is the able workman.
And when Philip heard these words from the Saviour, he answered and said to him: Thou didst give us leave, O Jesus of Nazareth, and dost Thou not enjoin us to smite those who do not wish Thee to reign over them? But this we know, that Thy name has not been proclaimed in all the world, and Thou hast sent us to this city. And I did not intend to come into this city, and Thou didst send me, after giving me Thy true commandment, that I should drive away all deceit, and bring to nothing every idol and demon, and all the power of the unclean one. And when I came here, the demons fled from our faces through Thy name, and the dragons and the serpents withered away, but these men did not take to themselves Thy true light; and for this reason I resolved to bring them low, according to their folly.
And the Saviour said: O Philip, since thou
hast forsaken this commandment of mine, not to render evil for
evil,
And the Saviour turned and stretched out His hand, and made the sign of the cross in the air; and it was full of light, and had its form after the likeness of a ladder. And all the multitude of the men of the city who had gone down into the abyss came up upon the ladder of the cross of light and none of them remained in the abyss, but only the tyrant and the priests, and the viper which they worshipped. And when the multitudes came up from the abyss, they looked and saw Philip hanging head down, and Bartholomew upon the wall of the temple, and they also found Mariamne in her first shape. And the Saviour went up into heaven in the sight of Philip and Bartholomew and Mariamne, and the leopard and the kid of the goats, and Nicanora and Stachys; and they all with a loud voice glorified God with fear and trembling, crying out: There is one God who has sent us His salvation, whose name these men proclaim: we repent therefore of the error in which we were before yesterday, not being worthy of eternal life; and we believe, having seen the wonderful things that have come to pass through us. And some of them threw themselves on their faces, and worshipped the apostles; and others made ready to flee, saying: There may be another earthquake like the one that has just happened.
And stretching out his hands, the Apostle Philip,
hanging head down, said: Men of the city, hear these words which
I am going to say to you, hanging head down. Ye have learned how
great are the powers of God, and the wonders which you saw when your
city was destroyed by the earthquake which came upon it. And this
was manifest to you, that the house of Stachys was not destroyed and
that he did not go down into the abyss, because he believed on the true
God, and received us His servants.
And some of those who had been baptized ran to
loose Philip hanging head down. And he answered and said to
them: My brethren,… Here a good
deal of the text is wanting. The Bodleianms. fills up the blank to some extent:—Walking two
and two, but let them not talk with the young men, lest Satan tempt
them. For he is a creeping serpent, and made Adam be destroyed
even to death. And thus shall it be again at this time, for the
time and the season shall be wicked. Many women and men shall
leave the work of marriage, and the women shall assume the name of
virginity, but knowing nothing at all about it, and that it has a great
and glorious seal. And there shall be many men in those days in
word only, and not in its power; for they shall observe virginity in
the members of the flesh, and commit fornication in their hearts,
etc. [Thems. is that referred to on p.
500. Tischendorf gives large extracts from it; the Greek text of
this paragraph may be found on pp. 154, 155, supplement to
Apocalypses Apocryphæ.—R.]
My brother Bartholomew, give these promises to Stachys, and appoint him ruler and bishop in the Church, that he may be like thee, teaching well. Do not entrust the office to a man too young: appoint not such a one to the chair of the teachers, lest thou profane the witness of Christ. For he that teaches should have his works corresponding to his words, that the word may be ready on every occasion in its own glory. But I am being released from my body, hanging head down. Take, then, my body, and prepare it for burial in Syrian paper, and do not put about it linen cloth, since they put it upon the body of our Lord, and wrap it close in paper and papyrus, and put it in the vestibule of the holy church. And pray over me for forty days, that God may forgive the transgression which I did, in that I requited evil to him that did evil to me, and there may not be for me in the world to come the forty years.
And after thus speaking, Philip prayed, saying: My Lord Jesus Christ, Father of the ages, King of all light, who makest us wise in Thy wisdom, who hast given us the exalted knowledge, who hast graciously conferred upon us the counsel of Thy goodness, who hast never departed from us; Thou who takest away disease from those who take refuge in Thee; Thou who hast given us the Word, to turn unto Thee those who have been led astray; Thou who hast given us signs and wonders on behalf of those of little faith; Thou who presentest the crown to those who have conquered; Thou who art the judge of the games, who hast given us the crown of joy, who speakest with us, that we may be able to withstand those that hurt us; Thou art He who sows and reaps, and completes, and increases, and vivifies all Thine own servants: reproaches and threats are to us help and power through those who turn to Thee through us, who are Thy servants. Come, Lord, and give me the crown of victory in the presence of men. Let not their dark air envelope me, nor their smoke burn the shape of my soul, that I may cross the waters of the abyss, and not sink in them. My Lord Jesus Christ, let not the enemy find anything that he can bring against me in the presence of Thee, the true Judge, but clothe me in Thy shining robe, and…(The rest is wanting.)
————————————
What we have all, both presbyters and deacons of the churches of Achaia, beheld with our eyes, we have written to all the churches established in the name of Christ Jesus, both in the east and west, north and south. Peace to you, and to all who believe in one God, perfect Trinity, true Father unbegotten, true Son only-begotten, true Holy Spirit proceeding from the Father, and abiding in the Son, in order that there may be shown one Holy Spirit subsisting in the Father and Son in precious Godhead. This faith we have learned from the blessed Andrew, the apostle of our Lord Jesus Christ, whose passion also we, having seen it set forth before our eyes, have not hesitated to give an account of, according to the degree of ability we have.
Accordingly the proconsul Ægeates, Another
reading is Ægeas. [This is the reading of the Bodleian
ms., already frequently referred to (see p.
355). In most cases its text is followed in the Latin version
collated by Tischendorf.—R.]
To whom Ægeates said: Art thou Andrew, who destroyest the temples of the gods, and persuadest men about the religion which, having lately made its appearance, the emperors of the Romans have given orders to suppress?
The blessed Andrew said: The emperors of the
Romans have never recognised the truth. And this the Son of God,
who came on account of the salvation of men, manifestly
teaches—that these idols are not only not gods, but also most
shameful demons,
Ægeates said: These are superfluous and vain words: as for your Jesus, for proclaiming these things to the Jews they nailed him to the tree of the cross.
The blessed Andrew answering, said: Oh, if
thou wouldst recognise the mystery of the cross, with what reasonable
love the Author Or, Prince.
Ægeates said: Seeing that, betrayed by his own disciple, and seized by the Jews, he was brought before the procurator, and according to their request was nailed up by the procurator’s soldiers, in what way dost thou say that he willingly endured the tree of the cross?
The holy Andrew said: For this reason I say
willingly, since I was with Him when he was betrayed by His
disciple. For before He was betrayed, He spoke to us to the
effect that He should be betrayed and crucified for the salvation of
men, and foretold that He should rise again on the third day. To
whom my brother Peter said,
Ægeates said: I wonder that thou, being a sensible man, shouldst wish to uphold him on any terms whatever; for, whether willingly or unwillingly, all the same, thou admittest that he was fastened to the cross.
The blessed Andrew said: This is what I
said, if now thou apprehendest, that great is the mystery of the cross,
which, if thou wishest, as is likely, to hear, attend to me. Another reading
is: This is what I spoke of, as you know— that great is the
mystery of the cross; and if so be that you are willing to listen, I
will reveal it.
Ægeates said: A mystery it cannot be called, but a punishment.
The blessed Andrew said: This punishment is the mystery of man’s restoration. If thou wilt listen with any attention, thou wilt prove it.
Ægeates said: I indeed will hear
patiently; but thou, unless thou submissively obey me, shalt
receive Perhaps we should
read ἀναδείξει, shalt
exhibit, for ἀναδέξει.
The blessed Andrew answered: If I had been afraid of the tree of the cross, I should not have proclaimed the glory of the cross.
Ægeates said: Thy speech is foolish, because thou proclaimest that the cross is not a punishment, and through thy foolhardiness thou art not afraid of the punishment of death.
The holy Andrew said: It is not through
foolhardiness, but through faith, that I am not afraid of the
punishment of death; for the death of sins Two
mss., of sinners.
Ægeates said: That which is shown to have perished is for renewing. Do you mean that my soul has perished, that thou makest me come to the renewing of it through the faith, I know not what, of which thou hast spoken?
The blessed Andrew answered: This it is
which I desired time to learn, which also I shall teach and make
manifest, that though the souls of men are destroyed, they shall be
renewed through the mystery of the cross. For the first man
through the tree of transgression brought in death; and it was
necessary for the human race, that through the suffering of the tree,
death, which had come into the world, should be driven out. And
since the first man, who brought death into the world through the
transgression of the tree, had been produced from the spotless earth,
it was necessary that the Son of God should be begotten a perfect man
from the spotless virgin, that He should restore eternal life, which
men had lost through Adam, and should cut off Or, shut out.
Ægeates said: With these words thou shalt be able to lead away those who shall believe in thee; but unless thou hast come to grant me this, that thou offer sacrifices to the almighty gods, I shall order thee, after having been scourged, to be fastened to that very cross which thou commendest.
The blessed Andrew said: To God Almighty, who alone is true, I bring sacrifice day by day; not the smoke of incense, nor the flesh of bellowing bulls, nor the blood of goats, but sacrificing a spotless lamb day by day on the altar of the cross; and though all the people of the faithful partake of His body and drink His blood, the Lamb that has been sacrificed remains after this entire and alive. Truly, therefore, is He sacrificed, and truly is His body eaten by the people, and His blood is likewise drunk; nevertheless, as I have said, He remains entire, and spotless, and alive.
Ægeates said: How can this be?
The blessed Andrew said: If thou wouldest know, take the form of a disciple, that thou mayst learn what thou art inquiring after.
Ægeates said: I will exact of thee through tortures the gift of this knowledge.
The blessed Andrew declared: I wonder that
thou, being an intelligent man, shouldest fall into Lit., be rolled
towards.
Ægeates said: And by what means does the lamb remain in his kingdom after he has been slain and eaten by all the people, as thou hast said?
The blessed Andrew said: If thou believest with all thy heart, thou shalt be able to learn: but if thou believest not, thou shalt not by any means attain to the idea of such truth.
Then Ægeates, enraged, ordered him to be shut up in
prison, where, when he was shut up, a multitude of the people came
together to him
Them the blessed Andrew admonished in these words,
saying: Do not stir up the peace of our Lord Jesus Christ into
seditious and devilish uproar. For my Lord, when He was betrayed,
endured it with all patience; He did not strive, He did not cry out,
nor in the streets did any one hear Him crying out. Comp.
The holy Apostle Andrew having admonished the people with these and such like words through the whole night, when the light of day dawned, Ægeates having sent for him, ordered the blessed Andrew to be brought to him; and having sat down upon the tribunal, he said: I have thought that thou, by thy reflection during the night, hast turned away thy thoughts from folly, and given up thy commendation of Christ that thou mightst be able to be with us, and not throw away the pleasures of life; for it is folly to come for any purpose to the suffering of the cross, and to give oneself up to most shameful punishments and burnings.
The holy Andrew answered: I shall be able to have joy with thee, if thou wilt believe in Christ, and throw away the worship of idols; for Christ has sent me to this province, in which I have acquired for Christ a people not the smallest.
Ægeates said: For this reason I compel
thee to make a libation, that these people who have been deceived by
thee may forsake the vanity of thy teaching, and may themselves offer
grateful libations to the gods; for not even one city has remained in
Achaia in which their temples Or, their sacred
rites.
The holy Andrew said: Listen, O son of death
and chaff made ready for eternal burnings, Comp.
Then the proconsul Ægeates, being enraged,
ordered the apostle of Christ to be afflicted by tortures. Being
stretched out, therefore, by seven times three Another reading
is, seven quaternions.
The holy Andrew said: I am a slave of the cross of Christ, and I ought rather to pray to attain to the trophy of the cross than to be afraid; but for thee is laid up eternal torment, which, however, thou mayst escape after thou hast tested my endurance, if thou wilt believe in my Christ. For I am afflicted about thy destruction, and I am not disturbed about my own suffering. For my suffering takes up a space of one day, or two at most; but thy torment for endless ages shall never come to a close. Wherefore henceforward cease from adding to thy miseries, and lighting up everlasting fire for thyself.
Ægeates then being enraged, ordered the
blessed Andrew to be fastened to the cross. One of
themss. [the Bodleian] has here: Giving
orders to the centurions that he should be bound hand and foot as if he
were stretched on the rack, and not pierced with nails, that he might
not die soon, but be tormented with long-continuing torture. Another reading
is: I am attached to thee.
And having thus spoken, the blessed Andrew,
standing on the ground, and looking earnestly upon the cross, stripped
himself and gave his clothes to the executioners, having urged the
brethren that the executioners should come and do what had been
commanded them; for they were standing at some distance. And they
having come up, lifted him on the cross; and having stretched his body
across with ropes, they only bound his feet, but did not sever his
joints, The original is
obscure. The meaning seems to be that he was tied only, not
nailed. The nailing, however, seems to have been an essential
part of the punishment of crucifixion. It was
common to let loose wild beasts on the crucified (Sueton., Nero,
49).
And a great multitude of the brethren stood by,
nearly twenty thousand; and having beheld the executioners standing
off, and that they had done to the blessed one nothing of what
those who were hanged up suffer, they thought that they would again
hear something from him; for assuredly, as he was hanging, he moved his
head smiling. And Stratocles inquired of him: Why art thou
smiling, Andrew, servant of God? Thy laughter makes us mourn and
weep, because we are deprived of thee. And the blessed Andrew
answered him: Shall I not laugh at all, my son Stratocles, at the
empty stratagem of Ægeates, through which he thinks to take
vengeance upon us? We have nothing to do with him and his
plans. He cannot hear; for if he could, he would be aware, having
learned it by experience, that a man of Jesus is unpunished. Instead of
this paragraph, on ms. [the Bodleian]
has: And there ran up a great multitude, about twenty thousand in
number, among whom was the brother of Ægeas, Stratocles by name;
and he cried out with the people, It is an unjust judgment. And
the holy Andrew, hitting upon the thoughts of the believers, exhorted
them to endure the temporary trial, saying that the suffering counted
for nothing when compared with the eternal recompense.
And having thus spoken, he discoursed to them all in common, for the people ran together enraged at the unjust judgment of Ægeates: Ye men standing by me, and women, and children, and elders, bond and free, and as many as will hear; I beseech you, forsake all this life, ye who have for my sake assembled here; and hasten to take upon you my life, which leads to heavenly things, and once for all despise all temporary things, confirming the purposes of those who believe in Christ. And he exhorted them all, teaching that the sufferings of this transitory life are not worthy to be compared with the future recompense of the eternal life.
And the multitude hearing what was said by him, did not stand off from the place, and the blessed Andrew continued the rather to say to them more than he had spoken. And so much was said by him, that a space of three days and nights was taken up, and no one was tired and went away from him. And when also on the fourth day they beheld his nobleness, and the unweariedness of his intellect, and the multitude of his words, and the serviceableness of his exhortations, and the stedfastness of his soul, and the sobriety of his spirit, and the fixedness of his mind, and the perfection of his reason, they were enraged against Ægeates; and all with one accord hastened to the tribunal, and cried out against Ægeates, who was sitting, saying: What is thy judgment, O proconsul? Thou hast judged wickedly; thy awards are impious. In what has the man done wrong; what evil has he done? The city has been put in an uproar; thou grievest us all; do not betray Cæsar’s city. Grant willingly to the Achaians a just man; grant willingly to us a God-fearing man; do not put to death a godly man. Four days he has been hanging, and is alive; having eaten nothing, he has filled us all. Take down the man from the cross, and we shall all seek after wisdom; release the man, and to all Achaia will mercy be shown. It is not necessary that he should suffer this, because, though hanging, he does not cease proclaiming the truth.
And when the proconsul refused to listen to them, at first indeed signing with his hand to the crowd to take themselves off, they began to be emboldened against him, being in number about twenty thousand. And the proconsul having beheld that they had somehow become maddened, afraid that something frightful would befall him, rose up from the tribunal and went away with them, having promised to set free the blessed Andrew. And some went on before to tell the apostle the cause for which they came to the place.
While all the crowd, therefore, was exulting that the
blessed Andrew was going to be set free, the proconsul having come up,
and all the One
ms. calls her the proconsul’s wife.
[So Pseudo-Abdias; but the Greek mss., collated
by Tischendorf, do not give this reading.—R.] i.e., having
nothing to do with us. ὁμόνοιαι.
When, therefore, he attempted to come near the tree of the cross, so as to release the blessed Andrew, with all the city applauding him, the holy Andrew said with a loud voice: Do not suffer Andrew, bound upon Thy tree, to be released, O Lord; do not give me who am in Thy mystery to the shameless devil. O Jesus Christ, let not Thine adversary release me, who have been hanged by Thy favour; O Father, let this insignificant man no longer humble him who has known Thy greatness. The executioners, therefore, putting out their hands, were not able at all to touch him. Others, then, and others endeavoured to release him, and no one at all was able to come near him; for their arms were benumbed.
Then the blessed Andrew, having adjured the people, said: I entreat you earnestly, brethren, that I may first make one prayer to my Lord. So then set about releasing me. All the people therefore kept quiet because of the adjuration. Then the blessed Andrew, with a loud cry, said: Do not permit, O Lord, Thy servant at this time to be removed from Thee; for it is time that my body be committed to the earth, and Thou shalt order me to come to Thee. Thou who givest eternal life, my Teacher whom I have loved, whom on this cross I confess, whom I know, whom I possess, receive me, O Lord; and as I have confessed Thee and obeyed Thee, so now in this word hearken to me; and, before my body come down from the cross, receive me to Thyself, that through my departure there may be access to Thee of many of my kindred, finding rest for themselves in Thy majesty.
When, therefore, he had said this, he became in the sight of all glad and exulting; for an exceeding splendour like lightning coming forth out of heaven shone down upon him, and so encircled him, that in consequence of such brightness mortal eyes could not look upon him at all. And the dazzling light remained about the space of half an hour. And when he had thus spoken and glorified the Lord still more, the light withdrew itself, and he gave up the ghost, and along with the brightness itself he departed to the Lord in giving Him thanks.
And after the decease of the most blessed Andrew
the apostle, Maximilla being the most powerful of the notable
women, Lit.,
females.
Ægeates had been very importunate with her, and
promised that he would make her mistress of his wealth; but not having
been able to persuade her, he was greatly enraged, and was determined
to make a public charge against all
And this was reported to his brother Stratocles; and he sent his servants, having told them that they should bury him among those who had died a violent death. But he sought nothing of his substance, saying: Let not my Lord Jesus Christ, in whom I have believed, suffer me to touch anything whatever of the goods of my brother, that the condemnation of him who dared to cut off the apostle of the Lord may not disgrace me.
These things were done in the province of Achaia,
in the city of Patras on the day before the kalends of
December, i.e., 30th
November, St. Andrew’s day. One
ms. thus ends: These things were done in
the province of Achaia, in the city of Patras, on the day before the
kalends of December; where also his glorious good deeds are shown even
to this day; and so great fear came upon all, that no one remained who
did not believe in God our Saviour, who wishes all to be saved, and to
come to the knowledge of the truth. To Him be glory to ages of
ages. Amen. [This is the ending of the Latin version (in
Tischendorf); the Bodleian ms. has a similar
conclusion, but the text is differently arranged.—R.]
The
oldestms. has Matthias; the four or five others
have Matthew.
In the City of the Man-eaters.
————————————
About that time all the apostles had come together to the same place, and shared among themselves the countries, casting lots, in order that each might go away into the part that had fallen to him. By lot, then, it fell to Matthias to set out to the country of the man-eaters. And the men of that city used neither to eat bread nor drink wine; but they ate the flesh of men, and drank their blood. Every man, therefore, who came into their city they laid hold of, and digging they thrust out his eyes, and gave him a drug to drink, prepared by sorcery and magic; and from drinking the drug his heart was altered and his mind deranged.
Matthias then having come into the gate of their city, the men of that city laid hold of him, and thrust out his eyes; and after putting them out they made him drink the drug of their magical deception, and led him away to the prison, and put beside him grass to eat, and he ate it not. For when he had partaken of their drug, his heart was not altered, nor his mind deranged; but he kept praying to God, weeping, and saying: Lord Jesus Christ, for whose sake we have forsaken all things and have followed Thee, knowing that Thou art the helper of all who hope in Thee, attend then and behold what they have done to Matthias Thy servant, how they have made me nigh to the brutes; for Thou art He who knowest all things. If, therefore, Thou hast ordained that the wicked men in this city should eat me up, I will not by any means flee from Thy dispensation. Afford to me then, O Lord, the light of mine eyes, that at least I may behold what the wicked men in this city have in hand for me; do not forsake me, O my Lord Jesus Christ, and do not give me up to this bitter death.
While Matthias was thus praying in the prison, a
light shone, and there came forth out of the light a voice
saying: Beloved Matthias, receive thy sight. And
immediately he received his sight. And again there came forth a
voice saying: Be of good courage, our Matthias, and be not
dismayed; for I shall not by any means forsake thee, for I shall
deliver thee from all danger; and not only thee, but also all thy
brethren who are with thee: for I am with thee everywhere and at
all times. But remain here twenty-seven days for the
edification Lit.,
œconomy.
Then Matthias therefore One
ms. inserts: having given thanks to
God.
And it came to pass when the twenty-seven days were
fulfilled since Matthias was seized, the Lord appeared in the country
where Andrew was teaching, and said to him: Rise up, and set out
with thy disciples to the country of the man-eaters, and bring forth
Matthias out of that place; for yet three days, and the men of the city
will bring him forth and slay him for their food. And Andrew
answered and said: My Lord, I shall not be able to accomplish the
journey thither before the limited period of the three days; but send
Thine angel quickly, that he may bring him out thence: for thou
knowest, Lord, that I also am flesh, and shall not be able to go there
quickly. And He says to Andrew: Obey Him who made thee, and
Him who is able to say in a word, and The winds from the
four quarters of the heavens.
And Andrew having risen up early, proceeded to the
sea along with his disciples; and having come down to the shore, he saw
a little boat, and in the boat three men sitting. For the Lord by
His own power had prepared a boat, and He it was in human shape a pilot
in the boat; and He brought two angels whom He made to appear like men,
and they were in the boat sitting. One
ms. has: and the Lord prepared a small
boat, and put angels in it for sailors; and Jesus was, as it were, the
master of the boat.
And Andrew said: I wish to make some
explanation to thee, young man, before we come on board thy boat.
And Jesus said: Say what thou wilt. And Andrew said to
Him: We have no passage-money to give thee; we have not even
bread for our nourishment. And Jesus answered and said to
him: How, then, are you going away without giving us the
passage-money, and without having bread for your nourishment? And
Andrew said to Jesus, Listen, brother; do not think that it is through
masterfulness that we do not give thee our passage-money, but we are
disciples of our Lord Jesus Christ, the good God. For He chose
for Himself us twelve, and gave us such a commandment, saying, When you
go to preach, do not carry money in the journey, nor bread, nor bag,
nor shoes, nor staff, nor two coats.
And having gone on board, he sat down by the boat’s sail. And Jesus answered and said to one of the angels: Rise and go down to the hold of the boat, and bring up three loaves, that the men may eat, lest perchance they be hungry, from having come to us off a long journey. And he rose and went down to the hold of the boat, and brought up three loaves, as the Lord commanded him; and he gave them the loaves. Then Jesus said to Andrew: Rise up, brother, with thy friends; partake of food, that you may be strong to bear the tossing of the sea. And Andrew answered and said to his disciples: My children, we have found great kindness from this man. Stand up, then, and partake of the nourishment of bread, that you may be strong to bear the tossing of the sea. And his disciples were not able to answer him a word, for they were in distress because of the sea. Then Jesus forced Andrew to partake himself also of the nourishment of bread along with his disciples. And Andrew answered and said to Jesus, not knowing that it was Jesus: Brother, may the Lord give thee heavenly bread out of His kingdom. Allow me then brother; for thou seest the children, that they are distressed because of the sea. And Jesus answered and said to Andrew: Assuredly the brethren are without experience of the sea; but inquire of them whether they want to go to land, and thyself to remain, until thou shalt finish thy business, and again come back to them. Then Andrew said to his disciples: My children, do you wish to go to the land, and me to remain here until I shall finish my business for which I have been sent? And they answered and said to Andrew: If we go away from thee, may we become strangers to the good things which the Lord hath provided for us. Now, therefore, we are with thee, wherever thou mayst go.
Jesus answered and said to Andrew: If thou art
truly a disciple of Him who is called Jesus, tell thy disciples the
miracles which thy Teacher did, that their soul may rejoice, and that
they may forget the fear of the sea; for, behold, we are going to take
the boat off from the land. And immediately Jesus said to one of
the angels: Let go the boat; and he let go the boat from
One
ms. omits the negative. Comp.
And Andrew, turning round to the Lord, not knowing that it was the Lord, said to Him: Tell me, O man, and show me the skill of thy steering; for I have never seen any man so steering in the sea as I now see thee. For sixteen years have I sailed the sea, and behold this is the seventeenth, and I have not seen such skill; for truly the boat is just as if on land. Show me then, young man, thy skill. Then Jesus answered and said to Andrew: We also have often sailed the sea, and been in danger; but since thou art a disciple of Him called Jesus, the sea has recognised thee that thou art righteous, and has become calm, and has not lifted its waves against the boat. Then Andrew cried out with a loud voice, saying: I thank Thee, my Lord Jesus Christ, that I have met a man who glorifies Thy name.
And Jesus answered and said: O Andrew, tell
me, thou disciple of Him called Jesus, wherefore the unbelieving Jews
did not believe in Him, saying that He was not God, but man. Show
me, O disciple of Him called Jesus; for I have heard that He showed His
Godhead to His disciples. And Andrew answered and said:
Truly, brother, He showed us that He was God. Do not think, then,
that He is man. For He made the heaven, and the earth, and the
sea, and all that is in them. And Jesus answered and said:
How then did the Jews not believe Him? Perhaps He did not do
miracles before them? Andrew said: Hast thou not heard of
the miracles which He did before them? He made the blind see, the
lame walk, the deaf hear; He cleansed lepers, He changed water into
wine; and having taken five loaves and two fishes, He made a crowd
recline on the grass, and having blessed, He gave them to eat; and
those that ate were five thousand men, One
ms. inserts, besides women and
children.
And Jesus answered and said to Andrew: Perhaps He did these miracles before the people, and not before the chief priests, and because of this they did not believe Him.
And Andrew answered and said: Nay, brother, He did them also before the chief priests, not only openly, but also in secret, and they did not believe Him. Jesus answered and said: What are the miracles which He did in secret? Disclose them to me. And Andrew answered and said: O man, who hast the spirit of inquisitiveness, why dost thou put me to the test? And Jesus answered and said: I do not put thee to the test by saying this, O disciple of Him called Jesus; but my soul rejoices and exults, and not only mine, but also every soul that hears the wonders of Jesus.
And Andrew answered and said: O child, the Lord shall fill thy soul with all joy and all good, as thou hast persuaded me now to relate to thee the miracles which our Lord did in secret.
It came to pass as we, the twelve disciples, were
going with our Lord into a temple of the Gentiles, that He might make
known to us the ignorance of the devil, that the chief priests, having
beheld us following Jesus, said to us, O wretches, why do you walk with
him who says, I am the Son of God? Do you mean to say that God
has a son? Which of you has ever at any time seen God associating
with a woman? Is not this the son of Joseph the carpenter, and
his mother is Mary, and his brothers James and Simon?
And the chief priests having come, went with us;
and when we had gone into the temple of the Gentiles, Jesus showed us
the heaven, There seems to
be something wrong here. One ms. has, the
structure of the temple, and omits the following clause.
And immediately at that very time the sphinx
removed from its place, and having assumed a human voice, said, O
foolish sons of Israel, not only has the blinding of their own hearts
not been enough for them, but they also wish others to be blind like
themselves, saying that God is man, who in the beginning fashioned man,
and put His breath into all, who gave motion to those things which
moved not; He it is who called Abraham, who loved his son Isaac, who
brought back his beloved Jacob into his land; He is the Judge of living
and dead; He it is who prepareth great benefits for those who obey Him,
and prepareth punishment for those who believe Him not. Heed not
that I am an idol that can be handled; for I say unto you, that the
sacred places of your synagogue are more excellent. One
ms. has: Do not say that I am a carved
stone, and that you alone have a name, and are called high
priests.
And we said to the chief priests, Now it is fitting that you should believe, because even the stones have convicted you. And the Jews answered and said, By magic these stones speak, and do not you think that it is a god? For if you have tested what has been said by the stone, you have ascertained its deception. For where did he find Abraham, or how did he see him? For Abraham died many years before he was born, and how does he know him?
And Jesus, having again turned to the image, said
to it, Because these believe not that I have spoken with Abraham, go
away into the land of the Canaanites, and go away to the
double Not one of the
twelve patriarchs was buried in Machpelah.
And when the boat was about to come near the land, Jesus bent down His head upon one of His angels, and was quiet. And Andrew ceased speaking; and he also, reclining his head upon one of his disciples, fell asleep. And Jesus said to His angels: Spread your hands under him, and carry Andrew and his disciples, and go and put them outside of the city of the man-eaters; and having laid them on the ground, return to me. And the angels did as Jesus commanded them, and the angels returned to Jesus: and He went up into the heavens with His angels.
And when it was morning, Andrew, having awakened
and looked up, found himself sitting on the ground; and having
looked, One
ms. inserts: And he saw the gate of that
city.
Then Andrew, having heard, rejoiced with great joy that his disciples had been deemed worthy to behold these wonderful things. And Andrew looked up into heaven, and said: Appear to me, Lord Jesus Christ; for I know that Thou art not far from Thy servants. Pardon me, Lord, for what I have done; for I have beheld Thee as a man in the boat, and I have conversed with Thee as with a man. Now therefore, Lord, manifest Thyself to me in this place.
And when Andrew had said this, Jesus appeared to him in the likeness of a most beautiful little child. And Jesus answered and said: Hail, our Andrew! And Andrew, having beheld Him, worshipped Him, saying: Pardon me, Lord Jesus Christ, for I saw Thee like a man on the sea, and conversed with Thee. What is there, then, wherein I have sinned, my Lord Jesus, that Thou didst not manifest Thyself to me on the sea? And Jesus answered and said to Andrew: Thou hast not sinned, but I did this to thee because thou saidst, I shall not be able to go to the city of the man-eaters in three days; and I have showed thee that I am able to do all things, and to appear to every one as I wish. Now therefore rise up, go into the city to Matthias, and bring him forth out of the prison, and all the strangers that are with him. For, behold, I show thee, Andrew, what thou must suffer before going into this city. They will heap upon thee tortures and insults, and scatter thy flesh in the ways and the streets, and thy blood shall flow to the ground, but they are not able to put thee to death; but endure, just as thou sawest me beaten, insulted, and crucified: for there are those who are destined to believe in this city. And having said this, the Saviour went into the heavens.
And Andrew went into the city along with his
disciples, and no one beheld him. And when he came to the prison,
he saw seven warders standing at the gate guarding, and he prayed
within himself, and they fell down and expired; and he marked the gate
with the sign of the cross, and it opened of its own accord. And
having gone in with his disciples, he found Matthias sitting and
singing; and seeing him, he stood up, and they saluted each other with
a holy kiss; and he said to Matthias: Brother, how hast thou been
found here? For yet three days, and they will bring thee out to
be food for them. Where are the great mysteries which thou hast
been taught, and the wonderful things which we have believed? And
Matthias said to him: Didst thou not hear the Lord saying, I
shall send you like sheep into the midst of wolves?
Then Andrew, having looked, saw three men shut up
eating grass naked; and he beat his breast, and said: Consider, O
Lord, what the men suffer; how have they made them like the irrational
brutes? And he says to Satan: Woe to thee, the devil, the
enemy of God, and to thine angels, because the strangers here have done
nothing to thee; and how hast thou brought upon them the punishment?
how long dost thou war against the human race? Thou didst bring
forth Adam out of paradise, and didst cause men to be mixed up with
transgression; and the Lord was enraged, and brought on the deluge so
as to sweep man away. And again hast thou made thy appearance in
this city too, in order that thou mayst make those who are here eat
men,
Anotherms. has: make men eat their
like.
Then he stood up, and Andrew and Matthias prayed; and
after the prayer Andrew laid his hands upon the faces of the blind men
who were Two
mss. have: two hundred and forty-nine
men. Another reading is,
praying.
And Andrew, having gone forth from the prison,
walked about in the city; and having seen a brazen pillar, and a statue
standing upon it, he came and sat down behind that pillar until he
should see what should happen. And it happened that the
executioners went to the prison to bring out the men for their
food, i.e., to be eaten by
them. Comp.
And the executioners went to the prison, and brought the seven men that were dead; and there was an oven built in the midst of the city, and there lay in the oven a large trough in which they killed the men, and their blood ran down into the trough, and they drew out of the blood and drank it. And they brought the men, and. put them into the trough. And when the executioners were lifting their hands against them, Andrew heard a voice, saying: Behold, Andrew, what is happening in this city. And Andrew having beheld, prayed to the Lord, saying: Lord Jesus Christ, who didst order me to come into this city, do not suffer those in this city to do any evil, but let the knives go out of the hands of the wicked ones. And straightway the knives of the wicked men fell, and their hands were turned into stone. And the rulers, having seen what had happened, wept, saying: Woe unto us, for here are the magicians who have gone into the prison, and brought out the men; for, behold, they have bewitched these also. What, then, shall we do? Let us go now, and gather together the old men of the city, seeing that we are hungry.
And they went and gathered them together, and found two hundred and seventeen; and they brought them to the rulers, and they made them cast lots, and the lot came upon seven old men. And one of those taken by lot answered and said to the officers: I pray you, I have for myself one son; take him, and slay him instead of me, and let me go. And the officers answered and said to him: We cannot take thy son, unless we bring him first to our superiors. And the officers went and told the rulers. And the rulers answered and said to the officers: If he give us his son instead of himself, let him go. And the officers went and told the old man. And the old man answered and said to them: I have also a daughter along with my son; take them, and kill them, only let me go. And he gave his children to the officers, that they might kill them. And the children wept to each other, and prayed the officers, saying: We pray you do not kill us, as we are of so small a size; but let us complete our size, and so kill us. For it was a custom in that city, and they did not bury their dead, but ate them up. And the officers did not hearken to the children, nor take pity upon them, but carried them to the trough weeping and praying.
And it happened, as they were leading them away to kill
them, that Andrew, having beheld what happened, shed tears; and
weeping, he looked up to heaven and said: Lord Jesus One
ms. adds: like wax before
fire.
And the rulers, having beheld what had happened,
wept with a great weeping, saying: Woe unto us! what are we to
do? And, behold, the devil appeared in the likeness of an old
man, and began to say in the midst of all: Woe unto you! because
you are now dying, having no food; what can sheep and oxen do for
you? They will not at all be enough for you. But rise up,
and make a search here for one who has come to the city, a stranger
named Andrew, and kill him; for if you do not, he will not permit you
to carry on this practice longer: for it was he who let loose the
men out of the prison. Assuredly the man is in this city, and you
have not seen Or, do not
know.
And Andrew saw the devil, how he was talking to
the multitudes; but the devil did not see the blessed Andrew.
Then Andrew answered the devil, and said: O Belial most fiendish,
who art the foe of every creature; One
ms. has: Thou art always warring against
the race of the Christians. One of
themss. has Samael. One
ms. adds: And Andrew answered and
said: O Belial! foe of the whole creation, thou hast always been
a robber, warring against the race of men: thou in the beginning
didst cause Adam to be cast out of paradise; thou didst cause the
loaves upon the table to be turned into stones; and again thou hast
appeared in this city, to cause the people here to eat up
men.
Then Andrew rose up, and said in presence of all: Behold, I am Andrew whom you seek. And the multitudes ran upon him, and laid hold of him, saying: What thou hast done to us, we also will do to thee. And they reasoned among themselves, saying: By what death shall we kill him? And they said to each other: If we take off his head, his death is not torture; and if we burn him, he will not be for food to us. Then one of them, the devil having entered into him, answered and said to the multitudes: As he has done to us, so let us also do to him. Let us rise up, then, and fasten a rope to his neck, and drag him through all the streets and lanes of the city; and when he is dead, we shall share his body. And they did as he said to them; and having fastened a rope round his neck, they dragged him through the streets and lanes of the city, and the flesh of the blessed Andrew stuck to the ground, and his blood flowed to the ground like water. And when it was evening they cast him into the prison, having bound his hands behind him; and he was in sore distress.
And in the morning again they brought him out, and
having fastened a rope round his neck, they dragged him about; and
again his flesh stuck to the ground, and his blood flowed. And
the blessed one wept and prayed, saying: Do not forsake me, my
Lord Jesus Christ; for I know that Thou art not far from Thy
servants. And as he was praying, the devil walked behind, and
said to the multitudes: Strike him on the mouth, that he may not
speak. Comp.
And when it was evening they took him again to the
prison, having bound his hands behind him, and left him till the morrow
again. And the devil having taken with himself seven
demons Comp.
One
ms. adds: And the devil answered and said
to the seven wicked demons, My children, kill him that dishonours
us.
And they stood before Andrew, wishing to kill him; and
having beheld the seal upon his forehead which the Lord gave him, they
were afraid, and did not come near him, but fled. And the devil
said to them: Why have you fled from him, my children, and not
killed him? And the de Or, a
bishopric.
And when it was morning they brought him out
again, and having fastened a rope about his neck, they dragged him; and
again his flesh stuck to the ground, and his blood flowed to the ground
like water. And the blessed one, as he was being dragged along,
wept, saying: Lord Jesus Christ, be not displeased with me; for
Thou knowest, Lord, what the fiend has inflicted upon me, along with
his demons. These tortures are enough, my Lord; for, behold, I am
dragged about for three days. But do Thou, Lord, remember that
Thou wast three hours upon the cross, and didst cry out to the Father,
My Father, why hast Thou forsaken me? Comp.
And when it was evening they took him up again, and cast him into the prison, having bound his hands behind him; and he was exceedingly exhausted. And the men of the city said among themselves: Perhaps he dies in the night, and we do not find him alive on the following day; for he was languid, and his flesh was spent.
And the Lord appeared in the prison, and having
stretched out His hand, said to Andrew: Give me thy hand, and
rise up whole. And Andrew, having beheld the Lord Jesus, gave Him
his hand, and rose up whole. And falling down, he worshipped Him,
and said: I thank Thee, my Lord Jesus Christ, that Thou hast
speedily brought help to me. And Andrew, having looked into the
middle of the prison, saw a pillar standing, and upon the pillar there
stood an alabaster statue. And Andrew, having gone up to the
statue, unfolded his hands seven times, and said to the pillar, and the
statue upon it: Fear the sign of the cross, which the heaven and
the earth dread; and let the statue set upon the pillar bring up much
water through its mouth, until all who are in this city be
punished. And say not, I am stone, and am not worthy to praise
the Lord, for the Lord fashioned us from the earth; but you are pure,
because that out of you He gave the tables of the law. One
ms. has: Yea, for assuredly you have been
honoured: for God did not write the law for His people on plates
of gold or silver, but on plates of stone. Now therefore, O
statue, do this that I require of thee.
And when it was morning, the men of the city saw it, and began to flee, saying in themselves: Woe to us! because we are now dying. And the water killed their cattle and their children; and they began to flee out of the city. Then Andrew prayed, saying: Lord Jesus Christ, in whom I have hoped that this miracle should come upon this city, forsake me not, but send Michael Thy archangel in a cloud of fire, and be a wall round the city, that no one may be able to escape out of the fire. And straightway a cloud of fire came down and encircled the city like a wall; and the water was as high as the neck of those men, and it was eating them up exceedingly. And they wept, saying: Woe to us! for all these things have come upon us because of the stranger who is in the prison. Let us go and release him, lest perchance we die.
And they went out, crying with a loud voice: God
of the stranger, take away from us this water. And the apostle
knew that they were in great affliction, and said to the alabaster
statue: Stop the water, for they have repented. And I say
to thee, that if the citizens of this city shall believe, I will build
a church, and place thee in it, because thou hast done me this
service. And the statue ceased flowing, and no longer brought
forth water. And the men of the city, having come out to the
doors of the prison, cried out, saying: Have pity upon us, God of
the stranger, and do not according to our unbelief, and according to
what we have done to this man, but
And the old man having come who gave up his
children that they should slay them instead of him, prayed at the feet
of the blessed Andrew, saying: Have pity upon me. And the
holy Andrew answered and said to the old man: I wonder how thou
sayest, Have pity upon me; for thou hadst no pity upon thy children,
but gavest them up to be slain instead of thee. Therefore I say
unto thee, At what hour this water goes away, into the abyss shalt thou
go, with the fourteen One
ms. has, four.
Then the holy Andrew ordered to be brought up all who had died in the water. And they were not able to bring them; for there had died a great multitude both of men, and women, and children, and cattle.
Then Andrew prayed, and they all came to
life. And after these things he drew a plan of a church, and he
caused the church to be built. And he baptized them, and gave
them the ordinances of our Lord Jesus Christ, saying to them:
Stand by these, in order that you may know the mysteries of our Lord
Jesus Christ. And they all prayed him: We pray thee, stay
with us a few days, that we may be filled with thy fountain, because we
are newly planted. i.e.,
neophytes. Or, dust.
And the Lord Jesus Christ came down, being like a comely little child, and met Andrew, and said: Andrew, why hast thou come out and left them without fruit, and hast not had compassion upon the children that followed after thee, and the men entreating thee, Stay with us a few days? For the cry of them and the weeping has come up to heaven. Now therefore return, and go into the city, and remain there seven days, until I shall confirm their souls in the faith; and then thou shalt go away into the country of the barbarians, thou and thy disciples. And after going into this city, thou shalt proclaim my Gospel, and bring up the men who are in the abyss. And thou shalt do what I command thee.
Then Andrew turned and went into the city,
saying: I thank Thee, my Lord Jesus Christ, who wishest to save
every soul, that Thou hast not allowed me to go forth out of this city
in mine anger. And when he had come into the city, they, seeing
him, rejoiced with exceeding great joy. And he stayed there seven
days, teaching and confirming them in the Lord Jesus Christ. And
the seven days having been fulfilled, it came to pass, while the
blessed Andrew was going out, all came together to him, from the child
even to the elder, and sent him on his way, saying: There is one
God, the God of Andrew, and one Lord Jesus Christ, who alone
doeth wonders; to whom One
ms. adds: With the Father, and the Son,
and the all-holy and good and life-giving and holy Spirit.
Anotherms. ends thus: Then the Apostle
Andrew wished to go out again to preach. And they assembled from
small to great of them, and said: There is one God and Father of
all, one Lord, one faith, one baptism, which we have been taught by our
father Andrew, the first called in (or by) Christ Jesus or Lord; to
whom be glory for ever. Amen.
From a Bodleian ms. [This is
thems. frequently referred to in the previous
pages. The Greek text of this fragment is given by Tischendorf in
the supplement to Apocalypses Apocr., pp.
161–167.—R.]
————————————
Acts of the Holy Apostles Peter and Andrew.
It came to pass when Andrew the apostle of Christ went forth from the city of the man-eaters, behold a luminous cloud snatched him up, and carried him away to the mountain where Peter and Matthew and Alexander were sitting. And when he saw them, they saluted him with great joy. Then Peter says to him: What has happened to thee, brother Andrew? Hast thou sown the word of truth in the country of the man-eaters or not? Andrew says to him: Yes, father Peter, through thy prayers; but the men of that city have done me many mischiefs, for they dragged me through their street three days, so that my blood stained the whole street. Peter says to him: Be a man in the Lord, brother Andrew, and come hither, and rest from thy labour. For if the good husbandman laboriously till the ground, it will also bear fruit, and straightway all his toil will be turned into joy; but if he toil, and his land bring forth no fruit, he has double toil.
And while he was thus speaking, the Lord Jesus Christ appeared to them in the form of a child, and said to them: Hail, Peter, bishop of the whole of my Church! hail, Andrew! My co-heirs, be courageous, and struggle for mankind; for verily I say unto you, you shall endure toils in this world for mankind. But be bold; I will give you rest in one hour of repose in the kingdom of my Father. Arise, then, and go into the city of the barbarians, and preach in it; and I will be with you in the wonders that shall happen in it by your hands. And the Lord Jesus, after saluting them, went up into the heavens in glory.
And Peter, and Andrew, and Alexander, and Rufus, and Matthias, went into the city of the barbarians. And after they had come near the city, Andrew answered and said to Peter: Father Peter, have we again to undergo toils in this city, as in the country of the man-eaters? Peter says to him: I do not know. But, behold, there is an old man before us sowing in his field: if we go up to him, let us say to him, Give us bread; and if he give us bread, we may know that we are not to suffer in this city; but if he say to us, We have no bread, on the other hand, we shall know that suffering again awaits us. And when they came up to the old man, Peter says to him: Hail, farmer! And the farmer says to them: Hail you too, merchants! Peter says to him: Have you bread to give to these children, for we have been in want? The old man says to them: Wait a little, and look after the oxen, and the plough, and the land, that I may go into the city, and get you loaves. Peter says to him: If you provide hospitality for us, we shall took after the cattle and the field. The old man says: So be it. Peter says to him: Are the oxen your own? The old man says: No; I have them on hire. Peter says to him: Go into the city. And the old man went into the city. And Peter arose, and girded up his cloak and his under-garment, and says to Andrew: It is not right for us to rest and be idle; above all, when the old man is working for us, having left his own work. Then Peter took hold of the plough, and sowed the wheat. And Andrew was behind the oxen, and says to Peter: Father Peter, why dost thou bring toil upon us, especially when we have work enough already! Then Andrew took the plough out of Peter’s hand, and sowed the wheat, saying: O seed cast into the ground in the field of the righteous, come up, and come to the light. Let the young men of the city therefore come forth, whom I found in the pit of destruction until to-day; for, behold, the apostles of Christ are coming into the city, pardoning the sins of those who believe in them, and healing every disease, and every sickness. Pray ye for me, that He may have mercy upon me, and that I may be delivered from this strait.
And many of the multitude believed in Christ,
because of the saying of the woman; Something seems to
have fallen out here.
And there was a certain rich man in the city, by
name Onesiphorus. He, having seen the miracles done by the
apostles, says to them: If I believe in your God, can I also do a
miracle like you? Andrew says to him: If thou wilt forsake
all that belongs to thee, and thy wife and thy children, as we also
have done, then thou also shalt do miracles. When Onesiphorus
heard this, he was filled with rage, and took his scarf and threw it
over Andrew’s neck, and struck him, and said to him: Thou
art a sorcerer. How dost thou force me to abandon my wife, and my
children, and my goods? Then Peter, having turned and seen him
striking Andrew, says to him: Man, stop now striking
Andrew. Onesiphorus says to him: I see that thou art more
sensible than he. Do thou then tell me to leave my wife, and my
children, and my goods. What dost thou say? Peter says to
him: One thing I say unto thee: it is easier for a camel to
go through the eye of a needle, than for a rich man to go into the
kingdom of heaven.
And after he had said this, the Saviour appeared
in the form of a child of twelve years old, wearing a linen garment;
and He says to them: Be courageous, and tremble not, my chosen
disciples; for I am with you always. Let the needle and the camel
be brought. And after saying this, He went up into the
heavens. And there was a certain merchant πανταπωλης.
————————————
About that time Matthew, the holy apostle and evangelist of Christ, was abiding in the mountain resting, and praying in his tunic and apostolic robes without sandals; and, behold, Jesus came to Matthew in the likeness of the infants who sing in paradise, and said to him: Peace to thee, Matthew! And Matthew having gazed upon Him, and not known who He was, said: Grace to thee, and peace, O child highly favoured! And why hast thou come hither to me, having left those who sing in paradise, and the delights there? Because here the place is desert; and what sort of a table I shall lay for thee, O child, I know not, because I have no bread nor oil in a jar. Moreover, even the winds are at rest, so as not to cast down from the trees to the ground anything for food; because, for the accomplishing of my fast of forty days, I, partaking only of the fruits falling by the movement of the winds, am glorifying my Jesus. Now, therefore, what shall I bring thee, beautiful boy? There is not even water near, that I may wash thy feet.
And the child said: Why sayest thou, O Matthew? Understand and know that good discourse is better than a calf, and words of meekness better than every herb of the field, and a sweet saying as the perfume of love, and cheerfulness of countenance better than feeding, and a pleasant look is as the appearance of sweetness. Understand, Matthew, and know that I am paradise, that I am the comforter, I am the power of the powers above, I the strength of those that restrain themselves, I the crown of the virgins, I the self-control of the once married, I the boast of the widowed, I the defence of the infants, I the foundation of the Church, I the kingdom of the bishops, I the glory of the presbyters, I the praise of the deacons. Be a man, and be strong, Matthew, in, these words.
And Matthew said: The sight of thee hast
altogether delighted me, O child; moreover also, thy words are full of
life. For assuredly thy face shines more than the lightning, and
thy words are altogether most sweet. And that indeed I saw thee
in paradise when thou didst sing with the other infants who were killed
in Bethlehem, I know right well; but how thou hast suddenly come
hither, this altogether astonishes me. But I shall ask thee one
thing, O child: that impious Herod, where is he? The child
says to him: Since thou hast asked, hear his
dwelling-place. He dwells, indeed, in Hades; and there has been
prepared for him fire unquenchable, Gehenna without end, bubbling mire,
worm that sleeps not, Or, that dies
not. The other
[Vienna] ms. has, eleven. In some of
themss. of the previous book the name of
Matthew appears in place of that of Matthias—Matthaios for
Mattheias. Comp.
And thus the affair being made manifest, Plato the
bishop, having heard of the presence of the holy Apostle Matthew, met
him with all the clergy; and having fallen to the ground, they kissed
his feet. And Matthew raised them, and went with them into the
church, and the child Jesus was also with him. And Matthew,
having come to the gate of the church, stood upon a certain lofty and
immoveable stone; and when the whole city ran together, especially the
brethren who had believed, began to say: Men and women who appear
in our sight, heretofore believing in the universe, The other
[Vienna] ms. has: heretofore worshipping
every evil thing.
And having said this, and called upon the name of the Lord Jesus, he fixed his rod in the ground, and straightway it sprung up to one cubit; and the sight was strange and wonderful. For the rod having straightway shot up, increased in size, and grew into a great tree, as Matthew had said. And the apostle said: Go into the fountain and wash your bodies in it, and then thus partake both of the fruits of the tree, and of the vine and the honey, and drink of the fountain, and you shall be transformed in your likeness to that of men; and after that, having gone into the church, you will clearly recognise that you have believed in the living and true God. And having done all these things, they saw themselves changed into the likeness of Matthew; then, having thus gone into the church, they worshipped and glorified God. And when they had been changed, they knew that they were naked; and they ran in haste each to his own house to cover their nakedness, because they were ashamed.
And Matthew and Plato remained in the church
spending the night, and glorifying God. And there remained also
the king’s wife, and his son and his wife, and they prayed the
apostle to give them the seal in Christ. And Matthew gave orders
to Plato; and he, having gone forth, baptized them in the water of the
fountain of the tree, in the name of the Father, and the Son, and the
Holy Ghost. And so thereafter, having gone into the church, they
communicated in the holy mysteries of Christ; The
other [Paris]ms. has: having communicated
in the Eucharist.
And when the dawn had fully come, the blessed
Matthew, having gone along with the bishop Plato, stood in the place in
which the rod had been planted, and he sees the rod grown into a great
tree, and near it a vine twined round it, and honey coming down from
above even to its root; and that tree was at once beautiful and
flourishing, like the plants in paradise, and a river proceeded from
its root watering Or, giving drink
to. The other
[Paris]ms. has Smyrna. Nicephorus calls
it Myrmene.
And when what had come to pass was reported in the
palace, the king Fulvanus, having learned what had been done by Matthew
about his wife, Comp.
And the blessed Matthew, having awoke, and sealed himself over all the body, rose up at dawn, and proceeded into the church; and having bent his knees, prayed earnestly. Then the bishop having come, and the clergy, they stood in common in prayer, glorifying God. And after they had ended the prayer, the bishop Plato said: Peace to thee, Matthew, apostle of Christ! And the blessed Matthew said to him: Peace to you! And when they had sat down, the apostle said to the bishop Plato, and to all the clergy: I wish you, children, to know, Jesus having declared it to me, that the king of this city is going to send soldiers against me, the devil having entered into him, and manifestly armed him against us. But let us give ourselves up to Jesus, and He will deliver us from every trial, and all who have believed in Him.
And the king, plotting against the blessed Matthew how he should lay hands on him, and seeing also that the believers were very many, was very much at fault, and was in great difficulty.
Therefore the wicked and unclean devil who had
come forth from the king’s wife, and his son, and his
daughter-in-law, put to flight by Matthew, having transformed himself
into the likeness of a soldier, stood before the king, and said to
him: O king, why art thou thus put to the worse by this stranger
and sorcerer? Knowest thou not that he was a publican, but now he
has been called an apostle Or, as an
apostle.
The king having heard this, and being the more exasperated by the pretended soldier, sent against the blessed Matthew four soldiers, having threatened them, and said: Unless you bring Matthew to me, I shall burn you alive with fire; and the punishment which he is to undergo, you shall endure. And the soldiers, having been thus threatened by the king, go in arms to where the Apostle Matthew and the bishop Plato are. And when they came near them, they heard their speaking indeed, but saw no one. And having come, they said to the king: We pray thee, O king, we went and found no one, but only heard the voices of persons talking. And the king, being enraged, and having blazed up like fire, gave orders to send other ten soldiers—man-eaters—saying to them: Go stealthily to the place, and tear them in pieces alive, and eat up Matthew, and Plato, who is with him. And when they were about to come near the blessed Matthew, the Lord Jesus Christ, having come in the likeness of a most beautiful boy, holding a torch of fire, ran to meet them, burning out their eyes. And they, having cried out and thrown their arms from them, fled, and came to the king, being speechless.
And the demon who had before appeared to the king
in the form of a soldier, being again transformed into the form of a
soldier, stood before the king, and said to him: Thou seest, O
king, this stranger has bewitched them all. Learn, then, how thou
shalt take him. The king says to him: Tell me first wherein
his strength is, that I may know, and then I will draw up against him
with a great force. And the demon, compelled by an angel, says to
the king: Since thou wishest to hear accurately about him, O
king, I will tell thee all the truth. Really, unless he shall be
willing to be taken by thee of his own accord, thou labourest in vain,
and thou wilt not be able to hurt him; but if thou wishest to lay hands
on him, thou wilt be struck by him with blindness, and thou wilt be
paralyzed. And if thou send a multitude of soldiers against him,
they also will be struck with blindness, and will be paralyzed.
And we shall go, even seven unclean demons, and immediately make away
with thee and thy whole camp, and destroy all the city with lightning,
except those naming that awful and holy name of Christ; for wherever a
footstep of theirs has come, thence, pursued, we flee. And even
if thou shalt apply fire to him, to him the fire will be dew; and if
thou shalt shut him up in a furnace, to him the furnace will be a
church; and if thou shalt put him in chains in prison, and seal up the
floors, the doors will open to him of their own accord, and all who
believe in that name will go in, even they, and say, This prison is a
church of the living God, and a holy habitation of those that live
alone. i.e., monks. Lit., of the same
form with him.
The king says to him: And who art thou? And he says: I am the demon who dwelt in thy wife, and in thy son, and in thy daughter-in-law; and my name is Asmodæus; and this Matthew drove me out of them. And now, behold, thy wife, and thy son, and thy daughter-in-law sing along with him in the church. And I know, O king, that thou also after this wilt believe in him. The king says to him: Whoever thou art, spirit of many shapes, I adjure thee by the God whom he whom thou callest Matthew proclaims, depart hence without doing hurt to any one. And straightway the demon, no longer like a soldier, but like smoke, became invisible; and as he fled he cried out: O secret name, armed against us, I pray thee, Matthew, servant of the holy God, pardon me, and I will no longer remain in this city. Keep thou thine own; but I go away into the fire everlasting.
Then the king, affected with great fear at the
answer of the demon, remained quiet that day. And the night
having come, and he not being able to sleep because he was
hungry, The other
[Vienna] ms. has: for he neither ate nor
drank, in his concern about these things.
And they say to the king: Behold Matthew in
the gate! And he says: Who he is, or where he is, I see
not. And they said to him: Behold, he is in sight of
thee. And he says: All the while I see nobody. For he
had been blinded by the power of God. And he began to cry
out: Woe to me, miserable! what evil has come upon me, for my
eyes have been blinded, and all my limbs paralyzed? O
Asmodæus Beelzebul Satan! all that thou hast said to me has come
upon me. But I pray thee, Matthew, servant of God, forgive me as
the herald of the good God; for assuredly the Jesus proclaimed by thee
three days ago through the night appeared to me altogether resplendent
as with lightning, like a beautiful young man, and said to me, Since
thou art entertaining evil counsels in the wickedness of thine heart in
regard to my servant Matthew, know I have disclosed to him that through
thee will be the release of his body. And straightway I saw him
going up into heaven. If therefore he is thy God, and if he
wishes thy body to be buried in our city for a testimony of the
salvation of the generations after this, and for the banishing The word thus
translated is used by the LXX. in the sense of an asylum, or place of
refuge. Comp.
And straightway the king, laying hold of the
apostle, and leading him by the right hand, brought him by craft into
the palace; and Plato was on Matthew’s left hand, going along
with him, and keeping hold of him. Or, holding him
back.
And the apostle exhorted the brethren to remain
undismayed, and that they should rejoice, and accompany him with great
meekness, singing and praising God, because they were deemed worthy to
have the relics of the apostle. Having therefore come to the
place, the executioners, like most evil wild beasts, pinned down to the
ground Matthew’s hands and feet with long nails; and having done
everything as they had been bid, applied the fire. And they
indeed laboured I should be
disposed to read ἔκαιον, set fire to, for
ἔκαμνον, laboured. The other
[Vienna] ms. has: at our gods.
Then he ordered a multitude to carry coals of fire from the furnace of the bath in the palace, and the twelve gods of gold and silver; and place them, says he, in a circle round the sorcerer, lest he may even somehow bewitch the fire from the furnace of the palace. And there being many executioners and soldiers, some carried the coals; and others, bearing the gods, brought them. And the king accompanied them, watching lest any of the Christians should steal one of his gods, or bewitch the fire. And when they came near the place where the apostle was nailed down, his face was looking towards heaven, and all his body was covered over with the paper, and much brushwood over his body to the height of ten cubits. And having ordered the soldiers to set the gods in a circle round Matthew, five cubits off, securely fastened that they might not fall, again he ordered the coal to be thrown on, and to kindle the fire at all points.
And Matthew, having looked up to heaven, cried out, Adonai eloi sabaoth marmari marmunth; that is, O God the Father, O Lord Jesus Christ, deliver me, and burn down their gods which they worship; and let the fire also pursue the king even to his palace, but not to his destruction: for perhaps he will repent and be converted. And when he saw the fire to be monstrous in height, the king, thinking that Matthew was burnt up, laughed aloud, and said: Has thy magic been of any avail to thee, Matthew? Can thy Jesus now give thee any help?
And as he said this a dreadful wonder appeared;
for all the fire along with the wood went away from Matthew, and was
poured round about their gods, so that nothing of the gold or the
silver was any more seen; and the king fled, and said:
Woe’s me, that my gods are destroyed by the rebuke of Matthew, of
which the weight was a thousand talents of gold and a thousand talents
of silver. Better are the gods of stone and of earthenware, in
that they are neither melted nor stolen. The other
[Vienna] ms. adds: How my forefathers
toiled, and with great trouble made the gods; and now, behold, they
have been destroyed by one magician.
And when the fire had thus utterly destroyed their gods, and burnt up many soldiers, there came to pass again another stranger wonder. For the fire, in the likeness of a great and dreadful dragon, chased the tyrant as far as the palace, and ran hither and thither round the king, not letting him go into the palace. And the king, chased by the fire, and not allowed to go into his palace, turned back to where Matthew was, and cried out, saying: I beseech thee, whoever thou art, O man, whether magician or sorcerer or god, or angel of God, whom so great a pyre has not touched, remove from me this dreadful and fiery dragon; forget the evil I have done, as also when thou madest me receive my sight. And Matthew, having rebuked the fire, and the flames having been extinguished, and the dragon having become invisible, stretching his eyes to heaven, and praying in Hebrew, and commending his spirit to the Lord, said: Peace to you! And having glorified the Lord, he went to his rest about the sixth hour.
Then the king, having ordered more soldiers to come, and the bed to be brought from the palace, which had a great show of gold, he ordered the apostle to be laid on it, and carried to the palace. And the body of the apostle was lying as if in sleep, and his robe and his tunic unstained by the fire; and sometimes they saw him on the bed, and sometimes following, and sometimes going before the bed, and with his right hand put upon Plato’s head, and singing along with the multitude, so that both the king and the soldiers, with the crowd, were struck with astonishment. And many diseased persons and demoniacs, having only touched the bed, were made sound; and as many as were savage in appearance, in that same hour were changed into the likeness of other men.
And as the bed was going into the palace,
we The change of
person is noticable.
And the king stood at the gate of the palace, and
ordered that no one should come in but the soldiers carrying the
bed. And having shut the doors, In the
otherms. the king prays: And now, since
there is still in me a little unbelief, I beseech thee that thou wilt
bring the body of Matthew from the sea. For, behold, I will order
the body to be thrown into the depths of the sea; and if thou deliver
it as thou didst deliver it, in the funeral pile, I will forsake all my
gods at once, and believe in thee alone. [The Viennams., here cited, interpolates still
more.—R.]
And through the whole night the brethren remained before
the gate of the palace, spending the night, and singing; and when the
dawn rose there was a voice: O bishop Plato, carry the Gospel and
the Psalter of David; go along with the multitude of the brethren to
the east of the palace, and sing the Alleluia, and read the Gospel, and
bring as an offering the holy bread; and having pressed three clusters
from
And the bishop having run into the church, and
taken the Gospel and the Psalter of David, and having assembled the
presbyters and the multitude of the brethren, came to the east of the
palace at the hour of sunrise; and having ordered the one who was
singing to go upon a certain lofty stone, he began to praise in singing
of a song to God: Precious in the sight of God is the death of
His saints. Or, of the
Eucharist.
And it was about the sixth hour, and Plato sees
the sea opposite about seven furlongs off; and, behold, Matthew was
standing on the sea, and two men, one on each side, in shining
garments, and the beautiful boy in front of them. And all the
brethren saw these things, and they heard them saying Amen,
Alleluia. And one could see the sea fixed like a stone of
crystal, and the beautiful boy in front of them, when out of the depth
of the sea a cross came up, and at the end of the cross the coffin
going up in which was the body of Matthew; and in the hour of the
piercing on the cross, The meaning
is not clear. The otherms. has:
After one hour he sees in that place an image of a cross coming up from
the depth of the sea. [The Viennams.
varies more than this extract indicates.—R.]
And the king having seen these things from the
upper part of the house, and being terror-struck, went forth from the
palace, and ran and worshipped towards the east at the coffin, and fell
down before the bishop, and the presbyters, and the deacons, in
repentance and confession, saying: The other
[Vienna] ms. is much fuller here: And the
cry of the multitude came to the king. And he asked: What
is the uproar and shouting among the people? And he learned that
Matthew’s coffin had come of itself. Then, filled with
great joy, the king straightway goes to the coffin, crying out, and
saying with a loud voice: The God of Matthew is the only God, and
there is none other but Him. And he fell on his face near the
coffin, saying: Pardon me, Lord Jesus Christ, for what I have
done against this holy man, for I was in ignorance. And the
bishop, seeing the repentance and tears of the king, gave him a hand,
and raised him from the ground, and said to him: Rise up, and be
of good courage; for the Lord God hath accepted thy repentance and
conversion through the good offices of His servant and apostle
Thomas. And the king rose up from the ground, and fell at the
bishop’s feet, etc.—as in the text. Wisdom. Understanding. The other
[Vienna] ms. has: And likewise his wife
and his daughter-in-law deaconesses.
Then the king, having awakened out of sleep, and rejoiced with all his house at the vision of the holy Apostle Matthew, praised God.
And the king, having gone into his palace, broke all the
idols to pieces, and gave a decree to those in his kingdom, writing
thus: King Matthew, to all those under my kingdom,
greeting. Christ having appeared upon earth, and having saved the
human race, the so-called gods have been found to be deceivers, and
soul-destroyers, and plotters against the human race. Whence,
divine grace having shone abroad, and come even to us, and we having
come to the knowledge of the deception of the idols, that it is vain
and false, it has seemed good to our divinity that there should not be
many gods, but
And when this order was given out, all, rejoicing and exulting, broke their idols to pieces, crying out and saying: There is one only God, He who is in the heavens, who does good to men.
And after all these things had come to pass, Matthew the apostle of Christ appeared to the bishop Plato, and said to him: Plato, servant of God, and our brother, be it known unto thee, that after three years shall be thy rest in the Lord, and exultation to ages of ages. And the king himself, whom after my own name I have called Matthew, shall receive the throne of thy bishopric, and after him his son. And he, having said Peace to thee and all the saints, went to heaven.
And after three years the bishop Plato rested in the Lord. And King Matthew succeeded him, having given up his kingdom willingly to another, whence there was given him grace against unclean demons, and he cured every affliction. And he advanced his son to be a presbyter, and made him second to himself.
And Saint Matthew finished his course in the
country of the man-eaters, in the city of Myrna, on the sixteenth of
the month of November, our Lord Jesus Christ reigning, to whom be glory
and strength, now and ever, and to ages of ages. Amen. The other [Paris]ms. ends differently: And there came a voice, Peace
to you, and joy, for there shall not be war nor stroke of sword in this
city, because of Matthew, mine elect, whom I have loved for ever.
Blessed are they who observe his memory, for they shall be glorified to
ages of ages. And the day of his commemoration
shall be the fourteenth of the month of Gorpiæus.* Glory,
honour, and worship to God, and to the Son, and to the Holy Spirit, now
and ever, and to the ages. [The Paris ms.
is usually followed by Tischendorf. But in the three concluding
paragraphs, as given in the text above, he follows the Vienna
ms.—R.] *Gorpiæus was the eleventh month of
the Macedonian year, and fell partly in August and partly in
September.
————————————
At that time we the
apostles were all in Jerusalem—Simon called Peter, and Andrew his
brother; James the son of Zebedee, and John his brother; Philip and
Bartholomew; Thomas, and Matthew the tax-gatherer; James of
Alphæus and Simon the Cananæan; and Judas of James; This list is a
transcript of This double
name is in accordance with a tradition preserved by Eusebius (H.
E., i. 13), that the true name of Thomas was Judas.
And as he was thus speaking and growing angry,
there happened to be there a certain merchant come from India, by name
Abbanes, sent from the king Gundaphoros, and having received an order
from him to buy a carpenter and bring him to him. And the Lord,
having seen him walking about in the market at noon, said to him:
Dost thou wish to buy a carpenter? And he said to Him:
Yes. And the Lord said to him: I have a slave a carpenter,
and I wish to sell him. And having said this, He showed him
Thomas at a distance, and agreed with him for three pounds of uncoined
silver; and He wrote a bill of sale, saying: I Jesus, the son of
Joseph the carpenter, declare that I have sold my slave, Judas by name,
to thee Abbanes, a merchant of Gundaphoros, the king of the
Indians. And the purchase Or, bill of
sale.
And at dawn of the following day, the apostle
having prayed and entreated the Lord, said: I go wherever Thou
wishest, O Lord Jesus; Thy will be done. And he went to Abbanes
the merchant, carrying nothing at all with him, but only his
price. For the Lord had given it to him, saying: Let thy
worth also be with thee along with my grace, wherever thou mayst
go. And the apostle came up with Abbanes, who was carrying his
effects into the boat. He began therefore also to carry them
along with him. And when they had gone on board and sat down,
Abbanes questioned the apostle, saying: What kind of work dost
thou know? And he said: In wood, ploughs, and yokes, and
balances, Or, scales. i.e.,
monuments.
And having gone out of the boat, they went into
the city. And, behold, the voices of flute-players, and of
water-organs, and trumpets, sounding round them; and the apostle
inquired, saying: What festival is this in this city? And
those who were there said to him: The gods have brought thee
also, that thou mayst be feasted in this city. For the king has
an only-begotten daughter, and he is now giving her to a husband in
marriage: this festival, then, which thou seest to-day, is the
rejoicing and public assembly for the marriage. And the king has
sent forth heralds to proclaim everywhere that all are to come to the
marriage, rich and poor, bond and free, strangers and citizens.
And if any one shall refuse and not come to the marriage, he will be
answerable to the king. Comp.
And when they had dined and drunk, the apostle
tasted nothing. Those, then, about him said to him: Why
hast thou come hither, neither eating nor drinking? And he
answered and said to them: For something greater than food or
even drink have I come hither, even that I might accomplish the will of
the King. For the heralds proclaim the wishes of the King, and
whoever will not hear the heralds will be liable to the judgment of the
King. When, therefore, they had dined and drunk, and crowns and
perfumes had been brought, each took perfume, and one anointed his
face, another his cheek, Or, chin.
And the flute-girl, holding the flutes in her hand, went round them all; and when she came to the place where the apostle was, she stood over him, playing the flute over his head a long time. And that flute-girl was Hebrew by race.
And as the apostle looked away to the ground, a
certain one of the wine-pourers Or,
cup-bearers.
Maiden, daughter of the light, in whom there
exists and abides the majestic splendour of kings; and delightsome is
the sight of her, resplendent with brilliant beauty. Her garments
are like spring flowers, and the odour of a sweet smell is given forth
from them; and on the crown of her head the king is seated, feeding
with his own ambrosia those who are seated beside him; and truth rests
upon her head, and she shows forth joy with her feet; and becomingly
does she open her mouth; thirty-and-two are they who sing her praises,
and their tongue is like a curtain of the door which is drawn for them
who go in; and her neck is made in the likeness of the stairs which the
first Creator created; and her two hands signify and represent the
choral dance of the blessed ages, proclaiming it; and her fingers
represent the gates of the city. Her chamber lighted up breathes
forth scent from balsam and every perfume, and gives forth a sweet
odour of myrrh and savoury herbs; and within are strewn myrtles and
sweet-smelling flowers of all kinds; and the bridal chambers are
adorned with calamus.
And when he had sung and finished this song, all who
were there present looked upon him and kept silence, and they also saw
his form changed; and what had been said by him they did not
understand, since he was a Hebrew, and what had been said by him had
been said in Hebrew. But the flute-girl alone heard all, for she
was Hebrew by race, and standing off from him she played the flute to
the others; but at him she mostly turned her eyes and looked, for she
altogether loved him as a man of the same nation with herself, and he
was also beautiful in appearance above all who were there. And
when the flute-girl had come to the end of all her flute-playing, she
sat down opposite him, and looked and gazed upon him. But he
looked at no one at all, neither did he regard any one, but only kept
his eyes on the ground, waiting until he should depart thence.
And that wine-pourer that struck him came down to the fountain to draw
water; and there happened to be a lion
And all seeing were terror-struck, inquiring which of them had been taken off. And when it was clear that it was the hand of the wine-pourer who had struck the apostle, the flute-girl broke her flutes in pieces, and threw them away, and went and sat down at the feet of the apostle, saying: This man is either God or God’s apostle; for I heard him saying in Hebrew to the wine-pourer, I shall soon see the hand that struck me dragged about by dogs, which also you have now seen; for as he said, so also it has come to pass. And some believed her, and some not. And the king, having heard, came up and said to him: Rise up, and go with me, and pray for my daughter; for she is my only child, and today I give her away. And the apostle would not go with him; for his Lord had not at all been revealed to him there. And the king took him away against his will to the bridal-chamber, that he might pray for them.
And the apostle stood, and began to pray and speak
thus: My Lord and my God, who accompanies His servants on their
way, guiding and directing those who trust in Him, the refuge and the
repose of the afflicted, the hope of the mourners, and the deliverer of
the captives, the physician of the souls that are lying under disease,
and Saviour of every creature, who gives life to the world, and
invigorates our souls! Thou knowest what will come to pass, who
also for our sakes makest these things perfect: Thou, Lord, who
revealest hidden mysteries, and declarest unspeakable words; Thou,
Lord, the planter of the good tree, also through the tree makest words
to spring up; Thou, Lord, who art in all, and camest through all, and
existest in all Thy works, and makest Thyself manifest through the
working of them all; Jesus Christ, the Son of compassion, and perfect
Saviour; Christ, Son of the living God, the undaunted Power which has
overthrown the enemy; and the voice heard by the rulers, Comp.
Three of
the fivemss. either omit the prayer altogether,
or give it very briefly.
And the king requested the groomsmen to go out of
the bridal-chamber; and all having gone forth, and the doors having
been shut, the bridegroom raised the curtain of the bridal-chamber,
that he might bring the bride to himself. And he saw the Lord
Jesus talking with the bride, and having the appearance of Judas
Thomas, who shortly before had blessed them, and gone out from them;
and he says to him: Didst thou not go out before them all?
And how art thou found here? And the Lord said to him: I am
not Judas, who also is Thomas; I am his brother. And the Lord sat
down on the bed, and ordered them also to sit down on the
seats; Or, couches.
Keep in mind, my children, what my brother said to
you, and to whom he commended you; and this know, that if you refrain
from this filthy intercourse, you become temples holy and pure,
being released from afflictions and troubles, known and unknown, and
you will not be involved in the cares of life, and of children, whose
end is destruction; but if you get many children, for their sakes you
become grasping and avaricious, plundering orphans, coveting the
property of widows, and by doing this you subject yourselves to most
grievous punishments. For many children become unprofitable,
being harassed by demons, some openly and others secretly: for
they become either lunatics, or half-withered, or lame, or deaf, or
dumb, or paralytics, or idiots; and even if they be in good health,
they will be again good-for-nothing, doing unprofitable and abominable
works: for they will be detected either in adultery, or in
murder, or in theft, or in fornication, and by all these you will be
afflicted. But if you will be persuaded, and preserve your souls
pure to God, there will be born to you living children, whom these
hurtful things do not touch; and you will be without care, spending an
untroubled life, free from grief and care, looking forward to receive
that marriage incorruptible and true; and you will be in it companions
of the bridegroom, going in along with Him into that bridal-chamber
full of immortality and light. The text of
this exhortation also varies much in the four mss. which give it.
And when the young people heard this, they believed the
Lord, and gave themselves over into His keeping, and refrained from
filthy lust, and remained thus spending the night in the place.
And the Lord went out from before them, having spoken thus to
them: The grace of the Lord shall be with you. And the dawn
having come on, the king arrived, and having
And the bride answered and said: Truly,
father, I am in great love, and I pray to my Lord to continue to me the
love which I have experienced this night, and I shall beg for myself
this husband whom I have experienced today. For this reason,
then, I am no longer covered, since the mirror Or, look.
And when the bride is saying yet more, the
bridegroom answers and says: I thank Thee, Lord, who hast been
proclaimed by the stranger and found by us; Or, in us. Or, who. Or, who.
And the king, having heard these things from the bridegroom and the bride, rent his garments, and said to those standing near him: Go out quickly, and go round the whole city, and seize and bring me that man, the sorcerer, who has come for evil into this city: for I led him with my own hands into my house, and I told him to pray for my most unfortunate daughter; and whoever shall find him and bring him to me, whatever service he shall ask of me, I give him. They went away, therefore, and went round seeking him, and found him not; for he had sailed. They went, therefore, also into the inn where he had stayed, and found there the flute-girl weeping and in distress, because he had not taken her with him. And they having recounted what had happened in the case of the young people, she was altogether glad when she heard it, and dismissed her grief, and said: Now have I found, even I, repose here. And she arose and went to them, and was with them a long time, until they had instructed the king also. And many also of the brethren were gathered together there, until they heard word of the apostle, that he had gone down to the cities of India, and was teaching there. And they went away, and joined him.
————————————
Acts of the Holy Apostle Thomas,
When He Came into India, and Built the Palace in the Heavens.
And when the apostle came into
the cities of India, with Abbanes the merchant, Abbanes went away to
salute Gundaphoros the king, and reported to him about the carpenter
whom he had brought with him; and the king was glad, and ordered him to
come in to himself. And when he had come in, the king said to
him: What trade knowest thou? The apostle says to
him: The carpenter’s and house builder’s. The
king says to him: What work in wood knowest thou,
And the king having taken him, went forth out of the gates of the city, and began to talk with him on the way about the building of the palace, and about the foundations, how they should be laid, until they came to that place in which he wished the building to be. And he said: Here I wish the building to be. And the apostle says: Yes; for assuredly this place is convenient for the building. For the place was well wooded, and there was much water there. The king therefore says: Begin to build. And he said: I cannot begin to build at this time.
And the king says: When wilt thou be
able? And he says: I shall begin in Dius and end in
Xanthicus. Dius was the
first, and Xanthicus the sixth, of the twelve lunar months of the
Macedonian calendar, which after the time of Alexander was adopted by
the Greek cities of Asia generally. Dius fell partly in October
and partly in November; Xanthicus answered generally to
April.—Smith’s Dict. of Antiq., s.v.
Mensis. Another reading is: I shall begin
in Hyperberetæus—the twelfth month.
And from time to time he also sent the money that
was necessary, for the living both of him and the other workmen.
And he taking it, dispenses it all, going about the cities and the
places round, distributing and doing kindnesses to the poor and the
afflicted, and gave them rest, Or,
remission.
And after this, the king sent a messenger to the apostle, having written to him as follows: Show me what thou hast done, or what I am to send thee, or what thou needest. The apostle sends to him, saying: The palace is built, and only the roof remains to be done. And the king, having heard, sent him again gold and silver uncoined, and wrote to him: Let the palace, if it be done, be roofed. And the apostle said to the Lord: I thank Thee, Lord, as to all things, that Thou didst die for a short time, that I might live in Thee for ever; and hast sold me, so that Thou mayst deliver many through me. And he did not cease to teach and refresh the afflicted, saying: These things the Lord hath dispensed to us, and He gives to each his food; for He is the support of the orphans, and the provider of the widows, and to all that are afflicted He is rest and repose.
And when the king came into the city, he inquired
of his friends about the palace which Judas, who also is Thomas, had
built; and they said to him: He has neither built a palace, nor
done anything else of what he promised to do; but he goes round the
cities and the districts, and if he has anything he gives all to the
poor, and teaches one new God, One of
themss. has: that there is one God,
namely Jesus.
And he sent for the merchant that had brought him, and for the apostle, and said to him: Hast thou built me the palace? And he said: Yes, I have built it. And the king said: When, then, are we to go and see it? And he answered and said: Now thou canst not see it; but when thou hast departed this life, thou shalt see it. And the king, quite enraged, ordered both the merchant, and Judas who also is Thomas, to be put in chains, and to be cast into prison, until he should examine, and learn to whom he had given the king’s property. And thus I shall destroy him along with the merchant. And the apostle went to prison rejoicing, and said to the merchant: Fear nothing at all, but only believe in the God proclaimed by me, and thou shalt be freed from this world, and thou shalt obtain life in the world to come.
And the king considered by what death he should kill
them; and when it seemed good to him to flay them, and burn them with
fire, on that very night Gad the king’s brother fell ill,
And as they were talking together, the soul of Gad
his brother departed. And the king mourned for Gad exceedingly,
for he altogether loved him. And he ordered him to be prepared
for burial in a royal and costly robe. And as this was being
done, angels received the soul of Gad the king’s brother, and
took it up into heaven, showing him the places and dwellings there,
asking him: In what sort of a place dost thou wish to
dwell? And when they came near the edifice of Thomas the apostle,
which he had built for the king, Gad, seeing it, said to the angels, I
entreat you, my lords, permit me to dwell in one of the underground
chambers of this palace. And they said to him: Thou canst
not dwell in this building. One
ms. has: But if thou buy it, thou shalt
live in it. And he said to them: Can I buy it? And
they said to him: See that thou obtain one like this which thou
seest, or better if thou wilt, that when thou comest hither again, thou
mayst not be driven into the darkness.
Then the angels let the soul of Gad go. And as they were putting on him the burial robe, his soul came into him. And he said to those standing round him: Call my brother to me, that I may beg of him one request. Straightway, therefore, they sent the good news to their king, saying: Thy brother has come alive again. And the king started up, and along with a great multitude went to his brother, and went in and stood beside his bed as if thunderstruck, not being able to speak to him. And his brother said: I know and am persuaded, brother, that if any one asked of thee the half of thy kingdom, thou wouldst give it for my sake; wherefore I entreat thee to grant me one favour, which I beg of thee to do me. And the king answered and said: And what is it that thou askest me to do for thee? And he said: Assure me by an oath that thou wilt grant it me. And the king swore to him: Of what belongs to me, whatever thou shalt ask, I will give thee. And he says to him: Sell me that palace which thou hast in the heavens. And the king said: Whence does a palace in the heavens belong to me? And he said: That which the Christian who is now in the prison, whom the merchant bought from a certain Jesus, and brought to thee, built for thee. And as he was at a loss, he says to him again: I speak of that Hebrew slave whom thou didst wish to punish, as having suffered some imposition from him, on account of whom I also was grieved and died, and now have come alive again.
Then the king, having come to know, understood
about the eternal benefits that were conferred upon him and destined
for him, and said: That palace I cannot sell thee, but I pray
thee to go into it, and dwell there, and become worthy to be of
its inhabitants; but if thou really wishest to buy such a palace,
behold, the man is alive, and will build thee a better than
that. One of
themss. here ends the history in these
words:—And he sent, and brought out Thomas, and said to
him: Pardon us if we have in ignorance been in any way harsh to
thee; and make us to be partakers of him whom thou preachest. And
the apostle says: I too rejoice with you, that you are made
partakers of His kingdom. And he took and enlightened them,
having given them the washing of grace in the name of Father, and Son,
and Holy Spirit, to whom is due all glory and kingdom without
end. And when they had gone up straightway out of the water, the
Saviour appeared to them, so that the apostle wondered, and a great
light shone brighter than the rays of the sun. And having
confirmed their faith, he went out, going on his way in the
Lord.
And the apostle, seized with joy, said: I
make full confession i.e., give
thanks, as in
King Gundaphoros, therefore, and Gad, having been
altogether set apart by the apostle, followed him, not at all going
back, they also providing for those that begged of them, giving to all,
and relieving all. And they entreated him that they might also
then receive the seal of baptism; and they said to him: As our
souls are at ease, and as we are earnest about God, give us the seal;
for we have heard thee saying that the God whom thou proclaimest
recognises through his seal his own sheep. And the apostle said
to them: And I am glad, and entreat you to receive this seal, and
to communicate with me in this thanksgiving Or,
Eucharist. i.e., by
it. One
ms. for this whole section has: The two
brothers having been set apart by the apostle, said to him, Give us the
seal in Christ. And he ordered them to bring him oil. And
ends the history thus: And he arose, and sealed them in the name
of Father, and Son, and Holy Spirit, and baptized them. And the
Lord was revealed to them, through a voice saying to them, peace unto
you! And the apostle sealed also all that were with them.
And they all believed in our Lord Jesus Christ: and the whole of
India became believing. The last sentence in the text seems to be
an interpolation. The oil was not for the lamps, but for the
ceremony of baptism. The practice of baptizing with oil instead
of water—one of the “notable and execrable” heresies
of the Manichæans—is said to have been founded on this
passage.
And the apostle arose, and sealed them; and the
Lord was revealed to them, through a voice saying, Peace to you,
brethren! And they heard His voice only, but His form they saw
not; for they had not yet received the ratification Lit., the
sealing up. Lit., the
administration. Perhaps for
προσβολῇ we
should read προβολῇ, projection
or emanation. Or, communicants
of the Eucharist.
And the apostle ceased not proclaiming, and saying
to them: Men and women, boys and girls, young men and maidens,
vigorous and aged, both bond and free, withhold yourselves from
fornication, and covetousness, and the service of the belly; for under
these three heads all wickedness comes. For fornication maims the
mind, and darkens the eyes of the soul, and becomes a hindrance of the
due regulation of the body, changing the whole man into feebleness, and
throwing the whole body into disease. And insatiableness puts the
soul into fear and shame, existing by what pertains to the
body, Or, arising from
the things of the body. Comp.
Or,
announcement.
When he had thus said, some of the bystanders said
to him: It is time for this debtor to receive his debt. And
he said to them: The creditor, Lit., master of
the debt. i.e., be.
About the Dragon and the Young Man.
And the apostle went forth to go where the Lord had bidden him. And when he came near the second milestone he turned a little out of the way, and saw the body of a beautiful youth lying; and he said: Lord, was it for this that Thou broughtest me out to come here, that I might see this trial? Thy will therefore be done, as Thou purposest. And he began to pray, and to say: Lord, Judge of the living, and of those that are lying dead, and Lord of all, and Father—Father not only of the souls that are in bodies, but also of those that have gone out of them; for of the souls that are in pollutions Thou art Lord and Judge—come at this time, when I call upon Thee, and show Thy glory upon him that is lying down here. And he turned and said to those that followed him: This affair has not happened idly; but the enemy has wrought and effected this, that he might make an assault upon him; and you see that he has availed himself of no other form, and has wrought through no other living being, but through his subject.
And when the apostle had thus spoken, behold, a
great dragon came forth from his den, knocking his head, and
brandishing his tail down to the ground, and, using a loud voice, said
to the apostle: I shall say before thee for what cause I have put
him to death, since thou art here in order to reprove my works.
And the apostle says: Yes, say on. And the dragon:
There is a certain woman in this place exceedingly beautiful; and as
she was once passing by, I saw her, and fell in love with her, and I
followed and watched her; and I found this young man kissing her, and
he also had intercourse with her, and did with her other shameful
things. And to me indeed it was pleasant to tell thee this, for I
know that thou art the twin-brother of Christ, and always bringest our
race to nought. But, not wishing to harass her, I did not at this
time put him to death; but I watched him passing by in the evening, and
struck him, and killed him, and especially as he had dared to do this
on the Lord’s day. In this passage we
have one of the data for fixing the date of the writing.
And he said to him: I am the offspring of
the race of the serpent, and hurtful of the hurtful; I am son of him
who hurt and struck the four brothers that stood; I am son of him who
sits on the throne of destruction, and takes his own from what he has
lent; Or, from those to
whom he was lent. And, by
implication, gigantic. Or, by them.
And that dragon having thus spoken in the hearing of all the multitude, the apostle raised his voice on high, and said: Cease henceforth, O thou most unabashed, and be ashamed and altogether put to death; for the end of thy destruction is at hand, and do not dare to say what thou hast done through thy dependants. And I order thee, in the name of that Jesus who even until now makes a struggle against you for the sake of His own human beings, to suck out the poison which thou hast put into this man, and to draw it forth, and take it out of him. And the dragon said: The time of our end is by no means at hand, as thou hast said. Why dost thou force me to take out what I have put into him, and to die before the time? Assuredly, when my father shall draw forth and suck out what he has put into the creation, then his end will come. And the apostle said to him: Show us, therefore, now the nature of thy father. And the dragon went up, and put his mouth upon the wound of the young man, and sucked the gall out of it. And in a short time the skin of the young man, which was like purple, grew white, and the dragon swelled. And when the dragon had drawn up all the gall into himself, the young man sprang up and stood, and ran and fell at the apostle’s feet. And the dragon, being swelled up, shrieked out and died, and his poison and gall were poured forth; and in the place where his poison was poured forth there was made a great chasm, and that dragon was swallowed up. And the apostle said to the king and his brother: Take workmen, and fill up the place in which the dragon has been swallowed up, and lay foundations, and build houses-above it, that it may be made a dwelling-place for the strangers.
And the young man said to the apostle, with many tears: I have sinned against the God proclaimed by thee, and against thee, but I ask pardon of thee; for thou art a man having two forms, and wherever thou wishest there art thou found, and thou art held in by no one, as I see. For I beheld that man, when I stood beside thee, who also said to thee, I have many wonders to show by means of thee, and I have great works to accomplish by means of thee, for which thou shalt obtain a reward; and thou shalt make many to live, and they shall be in repose and eternal light as the children of God: do thou therefore bring alive—he says, speaking to thee about me—this young man who has been cast down by the enemy, and in all time be the overseer of him. Thou hast, then, well come hither, and again thou shalt well go away to him, he being not at all forsaken by thee. And I am without care and reproach, for the dawn has risen upon me from the care of the night, and I am at rest; and I have also been released from him who exasperated me to do these things: for I have sinned against Him who taught me the contrary, and I have destroyed him who is the kinsman of the night, who forced me to sin by his own practices; and I have found that kinsman of mine who is like the light. I have destroyed him who darkens and blinds those who are subject to him, lest they should know what they are doing, and, ashamed of their works, withdraw themselves from them, and their deeds have an end: and I have found Him whose works are light, and whose deeds are truth, of which whoever does them shall not repent. I have been set free also from him in whom falsehood abides, whom darkness as a covering goes before, and shame conducting herself impudently in idleness follows after. And I have found also Him who shows me what is beautiful, that I should lay hold of it, the Son of the truth, who is kinsman of concord, who, driving away the mist, enlightens His own creation, and heals its wounds, and overturns its enemies. But I entreat thee, O man of God, make me again to behold and see Him, now become hidden from me, that I may also hear His voice, the wonders of which I cannot declare: for it is not of the nature of this bodily organ.
And the apostle said to him: If, as thou hast also said, thou hast cast off the knowledge of those things which thou hast received, and if thou knowest who has wrought these things in thee, and if thou shalt become a disciple and hearer of Him of whom, through thy living love, thou now desirest the sight, thou shalt both see Him, and shalt be with Him for ever, and shalt rest in His rest, and shalt be in His joy. But if thou art rather carelessly disposed towards Him, and again returnest to thy former deeds, and lettest go that beauty and that beaming countenance which has now been displayed to thee, and if the splendour of the light of Him whom thou now desirest be forgotten by thee, thou shalt be deprived not only of this life, but also of that which is to come; and thou shalt go to him whom thou hast said thou hast destroyed, and shalt no longer behold Him whom thou hast said thou hast found.
And when the apostle had thus spoken, he went into the
city, holding that young man by
And when the apostle was thus speaking to that
young man, a great multitude joined them. And the apostle looked,
and saw them lifting themselves up that they might see him; and they
went up into elevated places. And the apostle said to them:
Ye men who have come to the assembly of Christ, and who wish to believe
in Jesus, take an example from this, and see that if you do not get
high up, you cannot see me, who am small, and cannot get a look of me,
who am like yourselves. If, then, you cannot see me, who am like
yourselves, unless you raise yourselves a little from the earth, how
can you see Him who lives above, and is now found below, unless you
first raise yourselves out of your former behaviour, and unprofitable
deeds, and troublesome desires, and the riches that are left behind
here, and create things that are of the earth, and that grow old, and
the garments that are destroyed, and the beauty that ages and vanishes
away, yea, even out of the whole body in which all these have been
stored past, and which grows old, and becomes dust, returning into its
own nature? for all these things the body itself sets up. Or,
establishes. Or, and that there
may be.
Then the multitude of those assembled that heard,
wept, and said to the apostle: O man of God, as for the God whom
thou proclaimest, we dare not say that we are his, because our works
which we have done are alien from him, not pleasing to him; but if he
has compassion upon us, and pities us, and delivers us, overlooking our
former doings; and if he set us free from the evil things which we did
when we were in error, and shall not take into account nor keep the
recollection of our former sins, we shall become his servants, and we
shall do his will to the end. And the apostle answered and said
to them: He does not reckon against you the sins which you did,
being in error; but He overlooks your transgressions which you have
done in ignorance. Comp.
About the Demon that Dwelt in the Woman.
And the apostle went into the city, all the multitude accompanying him; and he thought of going to the parents of the young man whom, when killed by the dragon, he had brought to life; for they earnestly entreated him to come to them, and to enter into their house.
And a certain woman, exceedingly beautiful, suddenly
uttered a loud cry, saying: O apostle of the new God, who hast
come into India, and servant of that holy and only good God—for
through thee he is proclaimed the Saviour of the souls that come unto
him, and through thee he heals the bodies of those that are punished by
the enemy, and thou hast become the cause of life to all who turn to
him—order me to be brought before thee, that I may declare to
thee what has happened to me, and that perhaps there may be hope to me
from thee and those Or, no one
else. Or, grace.
And the apostle said: O irrepressible
wickedness! O the shamelessness of the enemy! O the
sorcerer that is never at rest! O the ill-favoured one, bring to
subjection the well-favoured! O the many-formed one! He
appears just as he may wish, but his essence cannot be changed. O
offspring of the crafty and insatiable one! O bitter tree, which
also his fruits are like! O thou who art of the devil, who fights
over those who do not belong to him! O thou who art of the deceit
that uses shamelessness! O thou who art of the wickedness that
creeps like a serpent, and art thyself his kindred! And when the
apostle had thus spoken the fiend stood before him, no one seeing him
but the woman and the apostle, and with a very loud voice he said in
the hearing of all: What have we to do with thee, O apostle of
the Most High? What have we to do with thee, O servant of Jesus
Christ? What have we to do with thee, O thou that sittest in
council with the Holy Spirit. Wherefore dost thou wish to destroy
us, when our time has not yet come? On what account dost thou
wish to take away our power? for until the present hour we have had
hope and time left us. Comp.
And having thus spoken, the demon wept,
saying: I let thee go, my most lovely yoke-fellow, Or, wife. i.e., get another
instead of thee, my beloved.
And having laid his hands on them, he blessed
them, saying: The grace of our Lord Jesus Christ be upon you for
ever! Or, deacon. συμψέλλιον, which is not Greek, is obviously the Latin
subsellium. Or,
Eucharist. Or, prizes. Or,
love-feast. Or, in Thy
calling.
About the Young Man Who Killed the Maiden.
And there was a certain young man who had done a
nefarious deed; and having come to the apostle, he took the bread of
the Eucharist into his mouth, and his two hands immediately withered,
so that he could no longer bring them to his mouth. And those who
were present and saw him told the apostle what had happened. And
he, having summoned him, said: Tell me, my child, and be ashamed
of nothing, Or, stand in
awe of no one.
The apostle, having heard this, said: O maddening intercourse, into what shamelessness dost thou lead! O unrestrained lust, how hast thou brought him into subjection to do this! O work of the serpent, how dost thou rage in thine own! And the apostle ordered water to be brought him in a dish. And when the water had been brought, he said: Come waters from the living waters, existing from the existing, and sent to us; the fountain sent to us from repose, the power of salvation coming from that power that subdues all things, and subjects them to its own will; come and dwell in these waters, that the gracious gift of the Holy Spirit may be fully perfected in them. And he said to the young man: Go, wash thy hands in these waters. And when he had washed, they were restored. And the apostle said to him: Dost thou believe in our Lord Jesus Christ, that He can do all things? And he said: Even though I am least of all, I believe; but this I did, thinking to do a good thing: for I implored her, as also I told thee; but she would not be persuaded by me to keep herself chaste.
And the apostle said to him: Come, let us go
to the inn where thou didst this deed, and let us see what has
happened. And the young man went before the apostle on the road;
and when they came to the inn, they found her lying. And the
apostle, seeing her, was disheartened, for she was a beautiful maiden;
and he ordered her to be brought into the middle of the inn. And
having put her on a couch, they brought it, and set it in the midst of
the court-yard of the inn. And the apostle laid his hand on her,
and began to say: Jesus, who always appearest to us—for
this Thou always wishest, that we should seek Thee—and Thou
Thyself hast given us this power of asking and receiving; Or, having our
sins in view.
And when he had thus prayed, he sealed the young
man, and said to him: Go, and take her by the hand, and say to
her, I through my hands killed thee with the sword; Lit., with
iron.
And the apostle says to her: Tell us where
thou hast been. And she answered: Dost thou, who wast with
me, to whom also I was entrusted, wish to hear? And she began to
say: A certain man received me, hateful in appearance, all black,
and his clothing exceedingly filthy; and he led me away to a place
where there were many chasms, and a great stench and most hateful odour
were given forth thence; and he made me bend down into each chasm, and
I saw in the chasm blazing fire; and wheels of fire ran there, and
souls were hung upon those wheels, and were dashed against each
other. And there was there crying and great lamentation, and
there was none released. And that man said to me, These souls are
of thine own nation, and for a certain number of days Lit., days of
number.
And he brought me to another chasm, and I bent
down and saw mud, and worms spouting forth, and souls wallowing there;
and a great gnashing of teeth was heard thence from them. And
that man said to me, These are the souls of women that left their own
husbands, and went and committed adultery with others, and who have
been brought to this torment. He showed me another chasm, into
which I bent down and saw souls hung up, some by the tongue, some by
the hair, some by the hands, some by the feet, head downwards, and
smoked with smoke and sulphur; about whom that man who was with me
answered me, These souls which are hung up by the tongue are
slanderers, and such as have uttered false and disgraceful words;
those that are hung up by the hair Obviously
omitted either in the mss. or in the
text.
Again leading me away, he showed me a cavern, exceedingly dark, exhaling a great stench; and many souls were peeping out thence, wishing to get some share of the air, but their keepers would not let them peep out. And he who was with me said, This is the prison of those souls which thou seest; for when they shall complete their punishments for those things which each one has done, afterwards again others succeed them—and there are some also quite used up—and are given up to other punishments. Those, then, who guarded the souls that were in the dark cave said to the man that had charge of me, Give her to us, that we may take her in beside the others, until the time comes for her to be given up to punishment. And he answered them, I will not give her to you, for I am afraid of him who gave her up to me; for I received no orders to leave her here, and I shall take her up with me until I get some injunction about her. And he took me and brought me to another place, in which were men who were bitterly tortured. And he that is like thee took me and gave me up to thee, having thus said to thee, Take her, since she is one of the creatures that have been led astray. And I was taken by thee, and am now before thee. I beg, therefore, and supplicate thee that I may not go into those places of punishment which I saw.
And the apostle said to the multitudes standing
by: You have heard, brethren, what this woman has recounted; and
these are not the only punishments, but there are others worse than
these; and if you do not turn to this God whom I proclaim, and refrain
from your former works and deeds which you have done without knowledge,
in these punishments you shall have your end. Believe, therefore,
in our Lord Jesus Christ, and He will forgive you the sins done by you
heretofore, and will purify you from all the bodily desires that abide
in the earth, and will heal you from the faults that follow after you,
and go along with you, and are found before you. And let each of
you put off the old man, and put on the new, and leave your former
course of conduct and behaviour; and let those that steal steal no
more, but let them live, labouring and working;
All the people therefore believed, and presented
their souls obedient to the living God and Christ Jesus, enjoying His
blessed works, and His holy service. And they brought much money
for the service of the widows; for he had them collected in the cities,
and he sent to all of them by his own servants Or,
deacons. Comp.
And the report of him ran through all the cities
and countries; and all who had persons sick or tormented by unclean
spirits brought them, and they were healed. Some also they laid
on the road by which he was to pass, and he healed them all by the
power of the Lord. Comp.
And the apostle said: Glory to the
only-begotten from the Father; i.e., wives.
The
following translation of a ms. in the Bodleian
Library, transcribed by Tischendorf (Apocal. Apocr., p. 158),
gives a fuller account of the martyrdom of St.
Thomas:— MARTYRDOM OF THE HOLY AND ALL-RENOWNED APOSTLE
THOMAS. After the apostle had gone forth,
according to the command of our Lord, and God, and Saviour Jesus
Christ, the Lord appeared to him, saying: Peace to thee, my
disciple and apostle! And the apostle fell on his face on the
ground, and prayed the Lord to reveal to him the circumstances of his
precious departure. And the Lord said to him: Misdæus
is contriving a plan to destroy thee very soon; but, behold, he will
come to me. And after having sealed him, He ascended into the
heavens. And the apostle taught the people, and there was added
unto the flock of Christ. But some men who hated Christ accused
him before King Misdeus, saying: Destroy this sorcerer, who
corrupts and deceives the people in this new one God whom he
proclaims. Moreover, he has deceived thy lady and thy
son. On hearing this, Misdeus, without inquiry, ordered him to be
laid hold of, and shut up in prison. And they quickly did what
they were ordered, and threw him into the prison, and sealed it.
And when the women who believed in God had heard that Judas was shut
up, they gave a great sum of money to the warders, and went in to him
in the prison. And the apostle says to them: My daughters,
handmaidens of Jesus Christ, listen to me. In my last day I
address you, because I shall no more speak in the body; for, lo, I am
taken up to my Lord Jesus Christ, who has had pity upon me, who humbled
Himself even to my littleness. And I rejoice that the time is at
hand for my change from this, that I may depart and receive my reward
in the end; for my Lord is just. And at the end of his discourse
to them, he said: O my Saviour, who hast endured much for our
sake, let Thy mercies be upon us. And he sent them away,
saying: The grace of the Holy Spirit be with you! And they
grieved and wept, knowing that King Misdeus was going to put him to
death. And Judas heard the warders contending with each other,
and saying: Let us go and tell the king, Thy wife and thy son are
going to the prison to this sorcerer, and for their sakes thou shouldst
put him to death soon. And at dawn they arose and went to King
Misdeus, and said: My Lord, release that sorcerer, or cause him
to be shut up elsewhere; for though we shut in the prisoners, and
secure the doors, when we rise we find them opened. Nay,
more: thy wife and son will not keep away from the man any more
than the rest of them. And when the king heard this, he went to
look at the seals. And he looked all about them on the doors, and
found them as they were. Then he said to the jailors: What
are you telling lies about? for certainly these seals are quite
safe: and how do you say that Tertia, and Mygdonia, and my son go
within the prison? And the warders said: We have told thee
the truth, O king. And after this the king went into the prison,
and sent for the apostle. And when he came, they took off his
girdle, and set him before the tribunal. And the king said:
Art thou a slave, or free? And Thomas said: I am
One’s slave. Thou hast no power over me whatever. And
Misdæus says: Didst thou run away and come to this
country? Thomas: I came here to save many, and I am to
depart from my body by thy hands. Misdæus says to him:
Who is thy master? and what is his name? and what country dost thou
belong to? Thomas: Thou canst not hear His true name at
this time; but I tell thee the name that has been given Him for the
time: it is Jesus the Christ. And Misdæus says:
I have been in no hurry to put thee to death, but have restrained
myself; but thou hast made a display of thy works, so that thy
sorceries have been heard of in every country. But no; I shall
bring thee to an end, that thy sorceries may be destroyed, and our
nation purified. And Thomas said: What thou callest
sorceries shall abound in me, and never be removed from the people
here. And after this was said, Misdeus reflected in what manner
he should put the apostle to death, for he was afraid of the people
standing by who believed. And he arose and took Thomas outside of
the city; and he was accompanied by a few armed soldiers. And the
multitude suspected that the king was plotting about him, and stood and
addressed themselves to him. And when they had gone forth three
stadia, he delivered him to four soldiers and one of the polemarchs,
and ordered them to spear him on the mountain; and he returned to the
city. And those who were present ran to Thomas, eager to rescue
him. And he was led away, accompanied by the soldiers, two on
each side.…And Thomas, walking along, said: O Thy secret
mysteries, O Jesus! for even unto the end of life are they fulfilled in
us. O the riches of Thy grace!…for, lo, how four have laid
hold of me, since of four elements…(Here the fragment
ends.) [Thems. in which this occurs is
not that one which has been so frequently cited in the preceding
Apocryphal Acts.—R.]
————————————
At the command of King
Misdeus
Pseudo-Abdias, in his Histories of the Apostles, has as
follows: Wherefore, in a rage, Mesdeus king of India thrust into
prison the Apostle Thomas, and Zuganes his son, and several
others. Abdias:
Treptia, who was the king’s wife, and Mygdonia the wife of
Charisius, one of the king’s friends, and Narchia the nurse, gave
the jailor 360 pieces of silver, and were let in to the apostle.
And again the beautiful young man coming to them
and Thomas, bade them do this on the coming night. And he ran
before them, and gave them light on the way, and without noise opened
the doors that had been secured, until all the mystery was
completed. And having made them communicate in the Eucharist, and
having talked much with them, and confirmed them in the faith, and
commended them to the Lord, he went forth thence, leaving the women,
and again went to be shut up. Abdias:
Thomas stood in the prison, and said: Lord Jesus, who didst
endure very much for us, let the gates be shut as they were before, and
the seals be made again on the same doors.
And Thomas went and found the jailors fighting,
and saying: What wrong have we done to that sorcerer, that,
availing himself of his magic art, he has opened the doors of the
prison, and wishes to set all the prisoners free? But let us go
and let the king know about his wife and his son. Abdias gives an
account of the king going to the prison, and disbelieving the report of
the warders, because he found the seals on the doors as he had left
them.
The
not should, by the context, be omitted. [So
Pseudo-Abdias.—R.] Reading ἠπείχθην for
ἀπήχθην. i.e., I will so
act.
And while these things were saying, Misdeus was
considering in what manner he should put him to death; for he was
afraid of the multitude standing round, many, even some of the chief
men, having believed in him. And he arose, and took Thomas
outside of the city; and a few soldiers accompanied him with their
arms. And the rest of the multitude thought that the king was
wishing to learn something from him; and they stood and observed him
closely. And when they had gone forth three stadia, he delivered
him to four soldiers, and to one of the chief officers, Lit., polemarchs,
who in the early times of Athens combined the duties of Foreign
Secretary and War Secretary, and sometimes took the command in the
field.
And those present ran to Thomas, eager to rescue
him; but he was led away by the soldiers who were with him. For
there were two on each side having hold of him, because of
sorcery. And the chief officer held him by the hand, and led him
with honour. And at the same time the blessed apostle said:
O the hidden mysteries of Thee, O Lord! for even to the close of life
is fulfilled in us the riches of Thy grace, which does not allow us to
be without feeling as to the body. For, behold, four have laid
hold of me, and one leads me, since I belong to One, to whom I am going
always invisibly. But now I learn that my Lord also, since He was
a stranger, to whom I am going, who also is always present with me
invisibly, was struck by one; but I am struck by four. Abdias: The
apostle said that great and divine mysteries were revealed in his
death, since he was led by four soldiers, because he consisted of four
elements; and the Lord Jesus had been struck by one man, because He
knew that one Father had begotten Him.
And when they came to that place where they were
to spear him, Thomas spoke thus to those spearing him: Hear me
now, at least, when I am departing from my body; and let not your eyes
be darkened in understanding, nor your ears shut up so as not to hear
those things in which you have believed the God whom I preach, after
being delivered in your souls from rashness; and behave in a manner
becoming those who are free, being void of human glory, and live the
life towards God. And he said to Juzanes: Son of an earthly
king, but servant of Jesus Christ, give what is due to those who are to
fulfil the command Lit., the servants
of the order.
My Lord, and my God, and hope, and leader, and guide in all countries, I follow Thee along with all that serve Thee, and do Thou guide me this day on my way to Thee. Let no one take my soul, which Thou hast given to me. Let not publicans and beggars look upon me, nor let serpents slander me, and let not the children of the dragon hiss at me. Behold, I have fulfilled Thy work, and accomplished what Thou gavest me to do. I have become a slave, that I might receive freedom from Thee; do then give it to me, and make me perfect. And this I say not wavering, but that they may hear who need to hear. I glorify Thee in all, Lord and Master; for to Thee is due glory for ever. Amen.
And when he had prayed, he said to the soldiers: Come and finish the work of him that sent you. And the four struck him at once, and killed him. And all the brethren wept, and wrapped him up in beautiful shawls, and many linen cloths, and laid him in the tomb in which of old the kings used to be buried.
And Syphor and Juzanes did not go to the city, but
spent the whole day there, and waited during the night. And
Thomas appeared to them, and said: I am not there; why do you sit
watching? for I have gone up, and received the things I hoped for; but
rise up and walk, and after no long time you shall be brought beside
me. And Misdeus and Charisius The husband of
Mygdonia. These names are
slightly different in form in this paragraph. These names are
slightly different in form in this paragraph.
And after a long time, it happened that one of the
sons of Misdeus was a demoniac; and the demon being stubborn, no one
was able to heal him. And Misdeus considered, and said: I
shall go and open the tomb, and take a bone of the apostle’s
body, and touch my son with it, and I know that he will be
healed. And he went to do what he had thought of. And the
blessed apostle appeared to him, and said: Thou didst not believe
in me when alive; how wilt thou believe in me when I am dead?
Fear not. Jesus Christ is kindly disposed to thee, through His
great clemency. And Misdeus, when he did not find the bones (for
one of the brethren had taken them, and carried them into the regions
of the West
Abdias: and buried them in the city of Edessa. [The
translator cites the readings of Pseudo-Abdias, as given by Tischendorf
(from Fabricius), as those of “Abdias.” The same form
of citation appears in the footnotes to the Martyrdom of
Bartholomew, pp. 553–557.—R.]
————————————
Historians declare that India is divided into three parts; and the first is said to end at Ethiopia, and the second at Media, and the third completes the country; and the one portion of it ends in the dark, and the other in the ocean. To this India, then, the holy Bartholomew the apostle of Christ went, and took up his quarters in the temple of Astaruth, and lived there as one of the pilgrims and the poor. In this temple, then, there was an idol called Astaruth, which was supposed to heal the infirm, but rather the more injured all. And the people were in entire ignorance of the true God; and from want of knowledge, but rather from the difficulty of going to any other, they all fled for refuge to the false god. And he brought upon them troubles, infirmities, damage, violence, and much affliction; and when any one sacrificed to him, the demon, retiring, appeared to give a cure to the person in trouble; and the foolish people, seeing this, believed in him. But the demons retired, not because they wished to cure men, but that they might the more assail them, and rather have them altogether in their power; and thinking that they were cured bodily, those that sacrificed to them were the more diseased in soul.
And it came to pass, that while the holy apostle
of Christ, Bartholomew, stayed there, Astaruth gave no response, and
was not able for curing. And when the temple was full of sick
persons, who sacrificed to him daily, Astaruth could give no response;
and sick persons who had come from far countries were lying
there. When, therefore, in that temple not even one of the idols
was able to give a response, and was of benefit neither to those that
sacrificed to them nor to those who were in the agonies of death on
their account, they were compelled to go to another city, where there
was a temple of idols, where their great and most eminent god was
called Becher. The history of
Abdias gives the name as Berith, after
And the demon answered and said: He has
black hair, a shaggy head, a fair skin, Lit., white
flesh. Pseudo-Abdias
says: a hundred times. Pseudo-Abdias
says: a hundred times.
And when the demon had said this, he held his
peace. And they returned, and set to work to look into every face
of the pilgrims and poor men, and for two days they could find him
nowhere. And it came to pass, that one who was
And Polymius, the king of that country, happened
to be standing opposite the apostle; and he had a daughter a demoniac,
that is to say, a lunatic. And he heard about the demoniac that
had been healed, and sent messengers to the apostle, saying: My
daughter is grievously torn; I implore thee, therefore, as thou hast
delivered him Abdias calls him
Pseustius.
Then the king loaded camels with gold and silver, precious stones, pearls, and clothing, and sought to see the apostle; and having made many efforts, and not found him, he brought everything back to his palace.
And it happened, when the night had passed, and
the following day was dawning, the sun having risen, the apostle
appeared alone with the king in his bed-chamber, and said to him:
Why didst thou seek me yesterday the whole day with gold and silver,
and precious stones, pearls, and raiment? For these gifts those
persons long for who seek earthly things; but I seek nothing earthly,
nothing carnal. Wherefore I wish to teach thee that the Son of
God deigned to be born as a man out of a virgin’s womb. He
was conceived in the womb of the virgin; He took to Himself her who was
always a virgin, having within herself Him who made the heaven and the
earth, the sea, and all that therein is. He, born of a virgin,
like mankind, took to Himself a beginning in time, He who has a
beginning neither of times nor days; but He Himself made every
beginning, and everything created, whether in things visible or
invisible. And as this virgin did not know man, so she,
preserving her virginity, vowed a vow Or, prayed a
prayer. Comp. Comp.
The king says to him: And how is it that thou
saidst just now that she was the first virgin of whom was born God and
man? And the apostle answered: I give thanks to the Lord
that thou hearest me gladly. The first man, then, was called
Adam; he was formed out of the earth. And the earth, his mother
out of which he was, was virgin, because it had neither been polluted
by the blood of man nor opened for the burial of any one. The
earth, then, was like the virgin, in order that he who conquered the
And when the Lord had conquered the tyrant, He
sent His apostles into all the world, that He might redeem His people
from the deception of the devil; and one of these I am, an apostle of
Christ. On this account we seek not after gold and silver, but
rather despise them, because we labour to be rich in that place where
the kingdom of Him alone endureth Lit.,
reigneth.
The king says to him: To-morrow, at the first hour of the day, the priests are ready to sacrifice in the temple, and I shall come there, and shall be able to see this wonderful work.
And it came to pass on the following day, as they were sacrificing, the devil began to cry out: Refrain, ye wretched ones, from sacrificing to me, lest ye suffer worse for my sake; because I am bound in fiery chains, and kept in subjection by an angel of the Lord Jesus Christ, the Son of God, whom the Jews crucified: for, being afraid of him, they condemned him to death. And he put to death Death himself, our king, and he bound our prince in chains of fire; and on the third day, having conquered death and the devil, rose in glory, and gave the sign of the cross to his apostles, and sent them out into the four quarters of the world; and one of them is here just now, who has bound me, and keeps me in subjection. I implore you, therefore, supplicate him on my account, that he may set me free to go into other habitations.
Then the apostle answered: Confess, unclean demon, who is it that has injured all those that are lying here from heavy diseases? The demon answered: The devil, our ruler, he who is bound, he sends us against men, that, having first injured their bodies, we may thus also make an assault upon their souls when they sacrifice to us. For then we have complete power over them, when they believe in us and sacrifice to us. And when, on account of the mischief done to them, we retire, we appear curing them, and are worshipped by them as gods; but in truth we are demons, and the servants of him who was crucified, the Son of the virgin, have bound us. For from that day on which the Apostle Bartholomew came I am punished, kept bound in chains of fire. And for this reason I speak, because he has commanded me. At the same time, I dare not utter more when the apostle is present, neither I nor our rulers.
The apostle says to him: Why dost thou not
Then the apostle says to the people: Behold, the god whom you thought to cure you, does the more mischief to your souls and bodies. Hear even now your Maker who dwells in the heavens, and do not believe in lifeless stones and stocks. And if you wish that I should pray for you, and that all these may receive health, take down this idol, and break it to pieces; and when you have done this, I will sanctify this temple in the name of our Lord Jesus Christ; and having baptized all of you who are in it in the baptism of the Lord, and sanctified you, I will save all.
Then the king gave orders, and all the people brought ropes and crowbars, and were not at all able to take down the idol. Then the apostle says to them: Unfasten the ropes. And when they had unfastened them, he said to the demon dwelling in it: In the name of our Lord Jesus Christ, come out of this idol, and go into a desert place, where neither winged creature utters a cry, nor voice of man has ever been heard. And straightway he arose at the word of the apostle, and lifted it up from its foundations; and in that same hour all the idols that were in that place were broken to pieces.
Then all cried out with one voice, saying:
He alone is God Almighty whom Bartholomew the apostle proclaims.
Then the holy Bartholomew, having spread forth his hands to heaven,
said: God of Abraham, God of Isaac, God of Jacob, who for the
salvation of men hast sent forth Thine only begotten Son, our Lord
Jesus Christ, in order that He might redeem by His own blood all of us
enslaved by sin, and declare us to be Thy sons, that we may know Thee,
the true God, that Thou existest always to eternity God without
end: one God, the Father, acknowledged in Son and Holy Spirit;
one God, the Son, glorified in Father and Holy Spirit; one God, the
Holy Spirit, worshipped in Father and Son; and acknowledged to be truly
one, Or, unity.
And when all responded to the Amen, suddenly there appeared an angel of the Lord, shining brighter than the sun, winged, and other four angels holding up the four corners of the temple; and with his finger the one sealed the temple and the people, and said: Thus saith the Lord who hath sent me, As you have all been purified from all your infirmity, so also this temple shall be purified from all uncleanness, and from the demons dwelling in it, whom the apostle of God has ordered to go into a desert place; for so hath God commanded me, that I may manifest Him to you. And when ye behold Him, fear nothing; but when I make the sign of the cross, so also do ye with your finger seal your faces, and these evil things will flee from you. Then he showed them the demon who dwelt in the temple, like an Ethiopian, black as soot; his face sharp like a dog’s, thin-cheeked, with hair down to his feet, eyes like fire, sparks coming out of his mouth; and out of his nostrils came forth smoke like sulphur, with wings spined like a porcupine; and his hands were bound with fiery chains, and he was firmly kept in. And the angel of the Lord said to him: As also the apostle hath commanded, I let thee go; go where voice of man is not heard, and be there until the great day of judgment. And when he let him go, he flew away, groaning and weeping, and disappeared. And the angel of the Lord went up into heaven in the sight of all.
Then the king, and also the queen, with their two sons, and with all his people, and with all the multitude of the city, and every city round about, and country, and whatever land his kingdom ruled over, were saved, and believed, and were baptized in the name of the Father, and the Son, and the Holy Spirit. And the king laid aside his diadem, and followed Bartholomew the apostle of Christ.
And after these things the unbelievers of the
Greeks, having come together to Astreges Abdias calls him
Astyages; elsewhere he is called Sanathrugus. Lit.,
no-priests—μιερεῖς for
μὴ
ἱερεῖς—a name given in
scorn to heathen priests by Christian writers. Lit., calling
out.
And when he had thus spoken, the king was informed
that this god Baldad Abdias calls him
Vualdath.
And innumerable multitudes came from all the cities, to the number of twelve thousand, who had believed in him along with the king; and they took up the remains of the apostle with singing of praise and with all glory, and they laid them in the royal tomb, and glorified God. And the king Astreges having heard of this, ordered him to be thrown into the sea; and his remains were carried into the island of Liparis.
And it came to pass on the thirtieth day after the
apostle was carried away, that the king Astreges was overpowered by a
demon and miserably strangled; and all the priests were strangled by
demons, and perished on account of their rising against Or it may
mean: that the apostle might be established.
And there was great fear and trembling, and all
came to the Lord, and were baptized by the presbyters who had been
ordained by the holy apostle Bartholomew. And according to the
commandment of the apostle, all the clergy of the people made King
Polymius bishop; and in the name of our Lord Jesus Christ he received
the grace of healing, and began to do signs. And he remained in
the bishopric twenty years; and having prospered in all things, and
governed the church well, and guided it in right opinions, Or, in
orthodoxy.
One of the Twelve. [Curiously
enough, the Vienna ms. has in the title:
“one of the seventy,” instead of “one of the
twelve.” The same confusion exists in the writings of
Eusebius and Jerome.—R.]
————————————
Lebbæus, who also is Thaddæus, was of the city of Edessa—and it is the metropolis of Osroene, in the interior of the Armenosyrians—an Hebrew by race, accomplished and most learned in the divine writings. He came to Jerusalem to worship in the days of John the Baptist; and having heard his preaching and seen his angelic life, he was baptized, and his name was called Thaddæus. And having seen the appearing of Christ, and His teaching, and His wonderful works, he followed Him, and became His disciple; and He chose him as one of the twelve, the tenth apostle according to the Evangelists Matthew and Mark.
In those times there was a governor of the city of
Edessa, Abgarus by name. And there having gone abroad the fame of
Christ, of the wonders which He did, and of His teaching, Abgarus
having heard of it, was astonished, and desired to see Christ, and
could not leave his city and government. And about the days of
the Passion and the plots of the Jews, Abgarus, being seized by an
incurable disease, sent a letter to Christ by Ananias the
courier, Lit., the swift
runner. [Compare with
this letter that found in Eusebius (Hist. Eccl., i. 13), where
the reply is also given. Eusebius claims that he had seen the
original documents.—R.]
And Ananias, having gone and given the letter, was
carefully looking at Christ, but was unable to fix Him in his
mind. And He knew as knowing the heart, and asked to wash
Himself; and a towel Lit., doubled in
four.
And having received Ananias, and fallen down and adored the likeness, Abgarus was cured of his disease before Thaddæus came.
And after the passion, and the resurrection, and the ascension, Thaddæus went to Abgarus; and having found him in health, he gave him an account of the incarnation of Christ, and baptized him, with all his house. And having instructed great multitudes, both of Hebrews and Greeks, Syrians and Armenians, he baptized them in the name of the Father, and Son, and Holy Spirit, having anointed them with the holy perfume; and he communicated to them of the undefiled mysteries of the sacred body and blood of our Lord Jesus Christ, and delivered to them to keep and observe the law of Moses, and to give close heed to the things that had been said by the apostles in Jerusalem. For year by year they came together to the passover, and again he imparted to them the Holy Spirit.
And Thaddæus along with Abgarus destroyed
idol-temples and built churches; ordained as bishop one of his
disciples, and presbyters, and deacons, and gave them the rule of the
psalmody and the holy liturgy. And having left them, he went to
the city of Amis, great metropolis of the Mesechaldeans and Syrians,
that is, of Mesopotamia-Syria, beside the river Tigris. And he
having gone into the synagogue of the Jews along with his disciples on
the Sabbath-day, after the
And Thaddæus said: No doubt you have
heard of what has taken place in Jerusalem about Jesus Christ, and we
are His disciples, and witnesses of the wonderful things which He did
and taught, and how through hatred the chief priests delivered Him to
Pilate the procurator of Judæa. And Pilate, having examined
Him and found no case, Or, fault.
And the multitudes having heard this, brought together their sick and demoniacs. And Thaddæus, having gone forth along with his disciples, laid his hand upon each one of them, and healed them all by calling upon the name of Christ. And the demoniacs were healed before Thaddæus came near them, the spirits going out of them. And for many days the people ran together from different places, and beheld what was done by Thaddæus. And hearing his teaching, many believed, and were baptized, confessing their sins.
Having therefore remained with them for five
years, he built a church; and having appointed as bishop one of his
disciples, and presbyters, and deacons, and prayed for them, he went
away, going round the cities of Syria, and teaching, and healing all
the sick; whence he brought many cities and countries to Christ through
His teaching. Teaching, therefore, and evangelizing along with
the disciples, and healing the sick, he went to Berytus, a city of
Phœnicia by the sea; The other
[Vienna] ms. here adds: And having gone
into it, he preached Christ, saying to them all with tears, Ye men who
have ears to hear, hear from me the word of life; hear attentively, and
understand. Cast off your many opinions, and believe and come to
the one living and true God, the God of the Hebrews. For He only
is the true God and Maker of the whole creation, searching the hearts
of mankind, and knowing all about each one before their birth, as being
the Maker of them all. To Him alone, fixing your eyes upon
heaven, fall down evening and morning, and at noon, and to Him alone
offer the sacrifice of praise, and give thanks always, refraining from
what you yourselves hate; because God is compassionate and benevolent,
and recompenses to each one according to his works. The
Parisms. has 20th.
About His Exile and Departure.
————————————
When Agrippa, whom, on account of his plotting against Peace, they stoned and put to death, was king of the Jews, Vespasian Cæsar, coming with a great army, invested Jerusalem; and some prisoners of war he took and slew, others he destroyed by famine in the siege, and most he banished, and at length scattered up and down. And having destroyed the temple, and put the holy vessels on board a ship, he sent them to Rome, to make for himself a temple of peace, and adorned it with the spoils of war.
And when Vespasian was dead, his son Domitian, having got possession of the kingdom, along with his other wrongful acts, set himself also to make a persecution against the righteous men. For, having learned that the city was filled with Jews, remembering the orders given by his father about them, he purposed casting them all out of the city of the Romans. And some of the Jews took courage, and gave Domitian a book, in which was written as follows:—
O Domitian, Cæsar and king of all the world,
as many of us as are Jews entreat thee, as suppliants we beseech of thy
power not to banish us from thy divine and benignant countenance; for
we are obedient to thee, and the customs, and laws, and practices, and
policy, doing wrong in nothing, but being of the same mind with the
Romans. But there is a new and strange nation, neither agreeing
with other nations nor consenting to the religious observances of the
Jews, uncircumcised, inhuman, lawless, subverting whole houses,
proclaiming a man as God, all assembling together Tischendorf
gives a conjectural reading: who is present to them when they
assemble; but the mss. reading will bear the
interpretation given above. Or, in.
At all this the king, being affected with rage, ordered the senate to publish a decree that they should put to death all who confessed themselves to be Christians. Those, then, who were found in the time of his rage, and who reaped the fruit of patience, and were crowned in the triumphant contest against the works of the devil, received the repose of incorruption.
And the fame of the teaching of John was spread abroad in Rome; and it came to the ears of Domitian that there was a certain Hebrew in Ephesus, John by name, who spread a report about the seat of empire of the Romans, saying that it would quickly be rooted out, and that the kingdom of the Romans would be given over to another. And Domitian, troubled by what was said, sent a centurion with soldiers to seize John, and bring him. And having gone to Ephesus, they asked where John lived. And having come up to his gate, they found him standing before the door; and, thinking that he was the porter, they inquired of him where John lived. And he answered and said: I am he. And they, despising his common, and low, and poor appearance, were filled with threats, and said: Tell us the truth. And when he declared again that he was the man they sought, the neighbours moreover bearing witness to it, they said that he was to go with them at once to the king in Rome. And, urging them to take provisions for the journey, he turned and took a few dates, and straightway went forth.
And the soldiers, having taken the public conveyances,
travelled fast, having seated him in the midst of them. And when
they came to the first change, it being the hour of breakfast, they
And when they had ridden a long time they came to
the end of their journey, John thus fasting. And they brought him
before the king, and said: Worshipful king, we bring to thee
John, a god, not a man; for, from the hour in which we apprehended him,
to the present, he has not tasted bread. At this Domitian being
amazed, stretched out his mouth on account of the wonder, wishing to
salute him with a kiss; but John bent down his head, and kissed his
breast. And Domitian said: Why hast thou done this?
Didst thou not think me worthy to kiss thee? And John said to
him: It is right to adore the hand of God first of all, and in
this way to kiss the mouth of the king; for it is written in the holy
books, The heart of a king is in the hand of God.
And the king said to him: Art thou John, who
said that my kingdom would speedily be uprooted, and that another king,
Jesus, was going to reign instead of me? And John answered and
said to him: Thou also shalt reign for many years given thee by
God, and after thee very many others; and when the times of the things
upon earth have been fulfilled, out of heaven shall come a King,
eternal, true, Judge of living and dead, to whom every nation and tribe
shall confess, through whom every earthly power and dominion shall be
brought to nothing, and every mouth speaking great things shall be
shut. This is the mighty Lord and King of everything that hath
breath and flesh, Lit., of all
breath and flesh.
At this Domitian said to him: What is the
proof of these things? I am not persuaded by words only; words
are a sight of the unseen. Equal to our
proverb, Seeing is believing. i.e., the
Eucharist. Tischendorf
conjectures this clause, as the original is illegible.
And when all wondered at the signs that had been done, and when Domitian had retired and gone to his palace, John said to him: O Domitian, king of the Romans, didst thou contrive this, that, thou being present and bearing witness, I might to-day become a murderer? What is to be done about the dead body which is lying? And he ordered it to be taken and thrown away. But John, going up to the dead body, said: O God, Maker of the heavens, Lord and Master of angels, of glories, of powers, in the name of Jesus Christ, Thine only begotten Son, give to this man who has died for this occasion a renewal of life, and restore him his soul, that Domitian may learn that the Word is much more powerful than poison, and is the ruler of life. And having taken him by the hand, he raised him up alive.
And when all were glorifying God, and wondering at the
faith of John, Domitian said to him: I have put forth a decree of
the senate, that all such persons should be summarily dealt with,
without trial; but since I find from thee
And while they were standing, a certain home-born slave of Domitian’s, of those in the bed-chamber, was suddenly seized by the unclean demon, and lay dead; and word was brought to the king. And the king was moved, and entreated John to help her. And John said: It is not in man to do this; but since thou knowest how to reign, but dost not know from whom thou hast received it, learn who has the power over both thee and thy kingdom. And he prayed thus: O Lord, the God of every kingdom, and master of every creature, give to this maiden the breath of life. And having prayed, he raised her up. And Domitian, astonished at all the wonders, sent him away to an island, appointing for him a set time.
And straightway John sailed to Patmos, where also he was deemed worthy to see the revelation of the end. And when Domitian was dead, Nerva succeeded to the kingdom, and recalled all who had been banished; and having kept the kingdom for a year, he made Trajan his successor in the kingdom. And when he was king over the Romans, John went to Ephesus, and regulated all the teaching of the church, holding many conferences, and reminding them of what the Lord had said to them, and what duty he had assigned to each. And when he was old and changed, he ordered Polycarp to be bishop over the church.
And what like his end was, or his departure from
men, who cannot give an account of? For on the following day,
which was the Lord’s day, and in the presence of the brethren, he
began to say to them: Brethren, and fellow-servants, and
co-heirs, and copartners of the kingdom of the Lord, know the Lord what
miracles He hath shown you through me, what wonders, what cures, what
signs, what gracious gifts, teachings, rulings, rests, services,
glories, graces, gifts, faiths, communions; how many things you have
seen with your eyes, that ear hath not heard. Be strong,
therefore, in Him, remembering Him in all your doings, knowing the
mystery of the dispensation that has come to men, for the sake of which
the Lord has worked. He then, through me, exhorts you:
Brethren, I wish to remain without grief, without insult, without
treachery, without punishment. For He also knows insult from you,
He knows also dishonour, He knows also treachery, He knows also
punishment from those that disobey His commandments. Let not
therefore our God be grieved, the good, the compassionate, the
merciful, the holy, the pure, the undefiled, the only, the one, the
immutable, the sincere, the guileless, the slow to anger, He that is
higher and more exalted than every name that we speak or think
of—our God, Jesus Christ. Let Him rejoice along with us
because we conduct ourselves well; let Him be glad because we live in
purity; let Him rest because we behave reverently; let Him be pleased
because we live in fellowship; let Him smile because we are
sober-minded; let Him be delighted because we love. These things,
brethren, I communicate to you, pressing on to the work set before me,
already perfected for me by the Lord. For what else have I to say
to you? Keep the sureties of your God; keep His presence, that
shall not be taken away from you. And if then ye sin no more, He
will forgive you what ye have done in ignorance; but if, after ye have
known Him, and He has had compassion upon you, you return to the like
courses, even your former offences will be laid to your charge, and ye
shall have no portion or compassion before His face. Comp.
And when he had said this to them, he thus prayed: Jesus, who didst wreathe this crown by Thy twining, who hast inserted these many flowers into the everlasting flower of Thy countenance, who hast sown these words among them, be Thou Thyself the protector and healer of Thy people. Thou alone art benignant and not haughty, alone merciful and kind, alone a Saviour, and just; Thou who always seest what belongs to all, and art in all, and everywhere present, God Lord Jesus Christ; who with Thy gifts and Thy compassion coverest those that hope in Thee; who knowest intimately those that everywhere speak against us, and blaspheme Thy holy name, do Thou alone, O Lord, help Thy servants with Thy watchful care. So be it, Lord.
And having asked bread, he gave thanks thus,
saying: What praise, or what sort of offering, or what
thanksgiving, shall we, breaking the bread, invoke, but Thee
only? We glorify the name by which Thou hast been called by the
Father; we glorify the name by which Thou hast been called through the
Son; we glorify the resurrection which has been manifested to us
through Thee; of Thee we glorify the seed, Or, sowing. Comp.
And having broken the bread, he gave it to us,
praying for each of the brethren, that he might be worthy of the
Eucharist of the Lord. He also therefore, having likewise tasted
it, said: To me also let there be a portion with you, and peace,
O beloved. And having thus spoken, and confirmed the brethren, he
said to Eutyches, also named Verus: Behold, I appoint thee a
minister Or, deacon. i.e., martyr.
And when John had spoken this, and more than this,
having entrusted to him the flock of Christ, he says to him: Take
some brethren, with baskets and vessels, and follow me. And
Eutyches, without considering, The
othermss. has: not without
concern. Or, saw. The word
διγρωσίω is not
to be found in any of the dictionaries. Perhaps it is a
misreading of διαζώστρᾳ.
O God, who hast chosen us for the mission Or, apostleship. Lit., words or
reasons. Or, visible. Or, muzzle.
And gazing towards heaven, he glorified God; and having
sealed himself altogether, he stood and said to us, Peace and grace be
with you,
————————————
Account and life of Adam and Eve, the first-created, revealed by God to His servant Moses, when he received from the hand of the Lord the tables of the law of the covenant, instructed by the archangel Michael.
This is the account of Adam and Eve. After
they went forth out of paradise, Adam took Eve his wife, and went up
into the east. And he remained there eighteen years and two
months; and Eve conceived and brought forth two sons, Diaphotus called
Cain, and Amilabes There is great
variety as to these names in the mss. The
true reading was probably διαφύτωρ or
διαφυτευτής,
a planter, and μηλατάς or
μηλοβότης,
a keeper of sheep.
And after this, Adam and Eve were with one another; and when they lay down, Eve said to Adam her lord: My lord, I have seen in a dream this night the blood of my son Amilabes, who is called Abel, thrown into the mouth of Cain his brother, and he drank it without pity. And he entreated him to grant him a little of it, but he did not listen to him, but drank it all up; and it did not remain in his belly, but came forth out of his mouth. And Adam said to Eve: Let us arise, and go and see what has happened to them, lest perchance the enemy should be in any way warring against them.
And having both gone, they found Abel killed by the hand of Cain his brother. And God says to the archangel Michael: Say to Adam, Do not relate the mystery which thou knowest to thy son Cain, for he is a son of wrath. But grieve thyself not; for I will give thee instead of him another son, who shall show thee all things, as many as thou shalt do to him; but do thou tell him nothing. This God said to His angel; and Adam kept the word in his heart, and with him Eve also, having grief about Abel their son.
And after this, Adam knew his wife Eve, and she conceived and brought forth Seth. And Adam says to Eve: Behold, we have brought forth a son instead of Abel whom Cain slew; let us give glory and sacrifice to God.
And Adam had Lit., made. One
ms. adds: And Adam lived 930 years; and
when he came to his end he cried, etc. One
ms. has: and he will bring to me of the
tree in which compassion flows, and thy trouble shall cease from
thee. Or, plagues.
And Adam thus speaking to his sons, groaned out loud,
and said: What shall I do? I am in great grief. And
Eve also wept, saying: My lord Adam, arise, give me the half of
thy disease,
And Seth and Eve went into the regions of paradise. And as they were going along, Eve saw her son, and a wild beast fighting with him. And Eye wept, saying: Woe’s me, woe’s me; for if I come to the day of the resurrection, all who have sinned will curse me, saying, Eve did not keep the commandment of God. And Eve cried out to the wild beast, saying: O thou evil wild beast, wilt thou not be afraid to fight with the image of God? How has thy mouth been opened? how have thy teeth been strengthened? how hast thou not been mindful of thy subjection, that thou wast formerly subject to the image of God? Then the wild beast cried out, saying: O Eve, not against us thy upbraiding nor thy weeping, but against thyself, since the beginning of the wild beasts was from thee. How was thy mouth opened to eat of the tree about which God had commanded thee not to eat of it? For this reason also our nature has been changed. Now, therefore, thou shalt not be able to bear up, if I begin to reproach thee. And Seth says to the wild beast: Shut thy mouth and be silent, and stand off from the image of God till the day of judgment. Then the wild beast says to Seth: Behold, I stand off, Seth, from the image of God. Then the wild beast fled, and left him wounded, and went to his covert.
And Seth went with his mother Eve near
paradise: and they wept there, beseeching God to send His angel,
to give Lit., and he will
give. Perhaps for
ἴσον we should read εἴσω, within. Another reading
is: for the days of his life have been fulfilled, and he will
live from today three days, and he will die.
And the angel, having said this, went away from them. And Seth and Eve came to the tent where Adam was lying. And Adam says to Eve: Why didst thou work mischief against us, and bring upon us great wrath, which is death, holding sway over all our race? And he says to her: Call all our children, and our children’s children, and relate to them the manner of our transgression.
Then Eve says to them: Listen, all my
children, and my children’s children, and I shall relate to you
how our enemy deceived us. It came to pass, while we were keeping
paradise, that we kept each the portion allotted to him by God.
And I was keeping in my lot the south and west. And the devil
went into the lot of Adam where were the male wild beasts; since God
parted to us the wild beasts, and had given all the males to your
father, and all the females He gave to me, and each of us watched his
own. And the devil spoke to the serpent, saying, Arise, come to
me, and I shall tell you a thing in which thou mayst be of
service. Then the serpent came to him, and the devil says to him,
I hear that thou art more sagacious than all the wild beasts, and I
have come to make thy acquaintance; C has:
I take counsel with thee. [C is a Vienna manuscript of the
twelfth century; see p. 358, and Tischendorf, Apocalypses
Apocryphæ, pp. xi., xii.—R.] It seems to
be settled that the zizania of the Greeks, the zawân
of the Arabs, was darnel; but, from the associations connected with the
word, it is better to keep the common translation. C has, root and
origin. Lit, naked. i.e., of the
garden. I have read
ταχυνθήσει
for παχυνθήσει,
thou shalt grow fat. The text has
ματαίοις, vain;
the true reading is probably καμάτοις or
μόχθοις. Inserted
fromms. C. ms. B. inserts: And Eve was twelve years old
when the demon deceived her, and gave her evil desires. For night
and day he ceased not to bear hatred against them, because he himself
was formerly in paradise; and therefore he supplanted them, because he
could not bear to see them in paradise. [B is a
Viennams. of the thirteenth or fourteenth
century; see Tischendorf, Apocal. Apocr., p.
xi.—R.] This is after the
version of the LXX., and it is also the interpretation of Gesenius of
the Hebrew shûph, Or, incense. This is the
“sweet cane” of Or, and we were
upon the earth.
Now, then, my children, I have shown you the manner in which we were deceived. But do ye watch over yourselves, so as not to forsake what is good.
And when she had thus spoken in the midst of her
sons, and Adam was lying in his disease, and he had one other day
before going out of the body, Eve says to Adam: Why is it that
thou diest, and I live? or how long time have I to spend after thou
diest? tell me. Then says Adam to Eve: Do not trouble
thyself about matters; for thou wilt not be long after me, but we shall
both die alike, and thou wilt be laid into my place. Perhaps
τάφον,
tomb, would be better than τόπον. Or, anoint. Or, all sin. The text has
πονήσαντα,
a misprint for ποιήσαντα
.
And Eve arose, and covered her face with her hand;
and the angel says to her: Raise thyself from the things of
earth. And Eve gazed up into heaven, and she saw a chariot of
light going along under four shining eagles—and it was not
possible for any one born of woman Lit., of a
womb.
And again, I Eve saw two great and awful mysteries
standing before God. And I wept for fear, and cried out to my son
Seth, saying: Arise, Seth, from the body of thy father Adam, and
come to me, that thou mayst see what the eye of no one hath ever seen;
and they are praying for thy father Adam. The last clause is
not in C.
Then Seth arose and went to his mother, and said
to her: What has befallen thee? and why weepest thou? She
says to him: Look up with thine eyes, and see the seven
firmaments opened, and see with thine eyes how the body of thy father
lies upon its face, and all the holy angels with him, praying for him,
and saying: Pardon him, O Father of the universe; for he is Thine
image. What then, my child Seth, will this be? and when will he
be delivered into the hands of our invisible Father and God? And
who are the two dark-faced ones who stand by at the prayer of thy
father? And Seth says to his mother: These are the sun and
the moon, and they are falling down and praying for my father
Adam. Eve says to him: And where is their light, and why
have they become black-looking? And Seth says to her: They
cannot shine in the presence of the Light of the universe, ms. A here ends thus: the Father, and the Son,
and the Holy Spirit, now and ever, and to ages of ages.
Amen. [A is the Venice ms. “of
about the thirteenth century;” Tischendorf, Apocal.
Apocr., p. xi.—R.]
And while Seth was speaking to his mother, the
angels lying upon their faces sounded their trumpets, and cried out
with an awful voice, saying, Blessed be the glory of the Lord upon what
He has made, for He has had compassion upon Adam, the work of His
hands. When the angels had sounded this forth, there came one of
the six-winged seraphim, and hurried Adam to the Acherusian lake, and
washed him in presence of God. And he spent three hours The
mss. originally had days, and
hours is substituted in another hand.
After all these things, therefore, the archangel
asked about the funeral rites of the remains; and God commanded that
all the angels should come together into His presence, each according
to his rank. And all the angels were assembled, some with
censers, some with trumpets. And the Lord of Hosts went
up, i.e., mounted
His chariot.
The body of Adam, then, was lying on the ground in paradise, and Seth was grieved exceedingly about him. And the Lord God says: Adam, why hast thou done this? If thou hadst kept my commandment, those that brought thee down to this place would not have rejoiced. Nevertheless I say unto thee, that I will turn their joy into grief, but I will turn thy grief into joy; and having turned, I will set thee in thy kingdom, on the throne of him that deceived thee; and he shall be cast into this place, that thou mayst sit upon him. Then shall be condemned, he and those who hear him; and they shall be much grieved, and shall weep, seeing thee sitting upon his glorious throne.
According to a
Jewish tradition, these were the four angels who stood round the throne
of God. Probably the
reading should be ἕτερον, another, and not
ἑταῖρον. Or it may
mean: I will not receive a friendly body, i.e., one upon which I
have no claims. i.e., of which
Adam was made.
And God called Adam, and said: Adam,
Adam. And the body answered out of the ground, and said:
Here am I, Lord. And the Lord says to him: I said to thee,
Dust Lit.,
earth.
And after these words God made a three-cornered seal, and sealed the tomb, that no one should do anything to him in the six days, until his rib should return to him. And the beneficent God and the holy angels having laid him in his place, after the six days Eve also died. And while she lived she wept about her falling asleep, because she knew not where her body was to be laid. For when the Lord was present in paradise when they buried Adam, both she and her children fell asleep, except Seth, as I said. And Eve, in the hour of her death, besought that she might be buried where Adam her husband was, saying thus: My Lord, Lord and God of all virtue, do not separate me, Thy servant, from the body of Adam, for of his members Thou madest me; but grant to me, even me, the unworthy and the sinner, to be buried by his body. And as I was along with him in paradise, and not separated from him after the transgression, so also let no one separate us. After having prayed, therefore, she looked up into heaven, and stood up, and said, beating her breast: God of all, receive my spirit. And straightway she gave up her spirit to God.
And when she was dead, the archangel Michael stood
beside her; and there came three angels, and took her body, and buried
it where the body of Abel was. And the archangel Michael said to
Seth: Thus bury every man that dies, until the day of the
resurrection. And after having given this law, he said to
him: Do not mourn beyond six days. And on the seventh day,
rest, and rejoice in it, because in it God and we the angels rejoice in
the righteous soul that has departed from earth. Having thus
spoken, the archangel Michael went up into heaven, glorifying, and
saying the Alleluia: ms. D ends here with: To whom be glory and
strength to ages of ages. Amen. [D is the Milan manuscript
which Tischendorf assigns to “About the eleventh century,”
Apocalypses Apocryphæ, p. xi.—R.]
————————————
Word and Revelation of Esdras, the Holy Prophet and Beloved of God.
It came to pass in the
thirtieth year, on the twenty-second of the month, I was in my
house. And I cried out and said to the Most High: Lord,
give the glory, i.e.,
reveal. Supplied by
Tischendorf. Perhaps it should be days. Perhaps this should
be five—έ instead of
ξ—which would make
seventy days, as above. Or, I am. Lit., wall. Tischendorf
supplies this clause from conjecture, and adds that some more seems to
have fallen out. Lit., to Thine
ear. This seems to be
the meaning of the text, which is somewhat corrupt. It obviously
refers to Abraham pleading for Sodom. This passage is
very corrupt in the text; but a few emendations bring out the meaning
above. Better, him. Comp. Lit., framing, or
fashioning. This is inserted by
Tischendorf. Comp. Lit., the lip of the
sea. Comp.
For then neither brother pities brother, nor man
wife, nor children parents, nor friends friends, nor a slave his
master; for he who is the adversary of men shall come up from Tartarus,
and shall show men many things. What shall I make of thee,
Esdras? and wilt thou yet plead with me? And the prophet
said: Lord, I shall not cease to plead with Thee. And God
said: Number the flowers of the earth. If thou shalt be
able to number them, thou art able also to plead with me. And the
prophet said: Lord, I cannot number them. I wear
human flesh; but I shall not cease to plead with Thee. I wish,
Lord, to see also the under parts of Tartarus. And God
said: Come down and see. And He gave me Michael, and
Gabriel, and other thirty-four angels; and I went down eighty-five
steps, and they brought me down five hundred steps, and I saw a fiery
throne, and an old man sitting upon it; and his judgment was
merciless. And I said to the angels: Who is this? and what
is his sin? And they said to me: This is Herod, who for a
time was a king, and ordered to put to death the children from two
years old and under. Or, who heard
wrong. Comp. There is something
wanting here in the text. So in the text. Or, the soul. Or, tribunals.
Then there came a voice to me: Come hither
and die, Esdras, my beloved; give that which hath been entrusted to
thee. Or, thy trust, or
pledge. Comp. Comp. Comp. Comp. The word is
wanting in the ms. Or, in a
measure. Δρακήν in the text should
be δρακά. Comp.
Comp. So the
ms. Perhaps them would be
better.
————————————
Revelation of the holy
Apostle Paul: the things which were revealed to him when he went
up even to the third heaven, and was caught up into paradise, and heard
unspeakable words.
There dwelt a certain nobleman in the city of
Tarsus, in the house of St. Paul the apostle, in the government of
Theodosius the worshipful king, and of the most illustrious
Gratianus; The
mss. have Kontianus. Or, according to
the primary meaning of the word, shining, sparkling. The
translation of the Syriac version has, “a box of white
glass.” Syr., Thinking
that there was something of gold within it.
The word of the Lord came to me, saying: Say
to this people, Till when do you sin, and add to your sin, and provoke
to anger the God who made you, saying that you are children to
Abraham, Syr., of the living
God. Or, sweep off
it. Comp. i.e., to sinful
matter—ὕλη—the source of the
σῶμα in the
Gnostic doctrine.
And I was in the Holy Spirit, and an angel says to
me: Come, follow me, that I may show thee the place of the just,
where they go after their end. And I went along with the angel,
and he brought me up into the heavens under the firmament; and I
perceived and saw powers great and dreadful, full of wrath, and through
the mouth of them a flame of fire coming out, and clothed in garments
of fire. And I asked the angel: Who are these? And he
said to me: These are they who are sent away to the souls of the
sinners in the hour of necessity; for they have not believed that there
is judgment and retribution. And I looked up into the heaven, and
saw angels, whose faces shone like the sun, girded with golden girdles,
having in their hands prizes, on which the name of the Lord was
inscribed, full of all meekness and compassion. And I asked the
angel: Who are these? And he answered and said to me:
These are they who are sent forth in the day of the resurrection to
bring the souls of the righteous, Comp.
Or, come to
God. Comp. Or, bare rule
over. Lit., shut
up.
And the angel says to me: Hast thou seen all
these things? And I answered: Yes my lord. And again
he said to me: Come, follow me, and I shall show thee the place
of the righteous. And I followed him, and he set me before the
doors of the city. And I saw a golden gate, and two golden
pillars before it, and two golden plates upon it full of
inscriptions. And the angel said to me: Blessed is he who
shall enter into these doors; because not every one goeth in, but only
those who have single-mindedness, and guiltlessness, and a pure
heart. Comp. The hiatus is thus
filled up in the Syriac: Yes, not only are their names written,
but their works from day to day: the angel their minister brings
tidings of their works every day from morning to morning; they are
known to God by their hearts and their works. And after they are
recorded, if there happen to them a matter of sin or deficiency, it is
purified by chastisement according to their sin, that there be not unto
them any defect in their strivings. Or, above. Or, the good
things.
And I, going into the city, saw a very lofty tree
before the doors of the city, having no fruit, and a few men under it;
and they wept exceedingly, and the trees bent down to them. And
I, seeing them, wept, and asked the angel: Who are these, that
they have not turned to go into the city? And he said to
me: Yes, the root of all evils is vainglory. And I
said: And these trees, why have they thus humbled
themselves? And the angel answered and said to me: For this
reason the trees are not fruit-bearing, because they have not withheld
themselves from vaunting. And I asked the angel: My lord,
for what reason have they been put aside before the doors of the
city? And he answered and said to me: On account of the
great goodness of God, since by this way Christ is going to come into
the city, and that those who go along with Him may plead for these men,
and that they may be brought in along with them. And I was going
along, guided by the angel, and he set me upon the river. And I
saw there all the prophets; and they came and saluted me, saying:
Welcome, Paul, beloved of God. And I said to the angel: My
lord, who are these? And he said to me: These are all the
prophets, and these are the songs of all the prophecies, Syr., This is the
place of the prophets. A very slight change in the Greek text
would give this reading.
When these things, therefore, had been thus said
to me by the angel, he led me outside of the city, and the Acherusian
lake, and the good land, and set me upon the river of the ocean that
supports the firmament of the heaven, and said to me: Knowest
thou where I am going? And I said: No, my lord. And
he said to me: Follow me, that I may show thee where the souls of
the impious and the sinners are. And he took me to the setting of
the sun, and where the beginning of the heaven had been founded
upon the river of the ocean. And I saw beyond the river, and
there was no light there, but darkness, and grief, and groaning; and I
saw a bubbling river, and a great multitude both of men and women who
had been cast into it, some up to the knees, others up to the navel,
and many even up to the crown of the head. And I asked: Who
are these? And he said to me: These are they who lived
unrepenting in fornications and adulteries. And I saw at the
south-west of the river another river, where there flowed a river of
fire, and there was there a multitude of many souls. And I asked
the angel: Who are these, Comp.
And the angel took me up from these torments, and
set me above a well, which had seven seals upon its mouth. And
the angel who was with me said to the angel at the well of that
place: Open the well, that Paul the beloved of God may see,
because there has been given to him authority to see the
torments. And the angel of the place said to me: Stand afar
off, until I open the seals. And when he had opened them, there
came forth a stench which it was impossible to bear. And having
come near the place, I saw that well filled with darkness and gloom,
and great narrowness of space in it. And the angel who was with
me said to me: This place of the well which thou seest is cast
off from the glory of God, and none of the angels is importunate in
behalf of them; and as many as have professed that the holy Mary is not
the mother of God, and that the Lord did not become man out of her, and
that the bread of the thanksgiving and the cup of blessing are not His
flesh and blood, The Syriac
has: Those who do not confess Jesus Christ, nor His resurrection,
nor His humanity, but consider Him as all mortal, and who say that the
sacrament of the body of our Lord is bread. The word θεοτόκος
in the text was the occasion of the three years’ struggle
between Nestorius and Cyril of Alexandria, which ended by the
condemnation of the former by the Council of Ephesus, a.d. 431. The view of the Eucharist in the
text is not inconsistent with an early date, though it must be
remembered that the idea of a substantial presence became the orthodox
doctrine only after the Second Council of Nicæa in a.d. 787.
Having heard this, I wept bitterly; and looking up into
the firmament, I saw the heaven opened, and the archangel Gabriel
coming down with hosts of angels, who were going round about all the
torments. And they who were judged in the torments seeing them,
all cried out with one loud voice: Have mercy upon us, Gabriel,
who standest in the presence of God; for we heard that there was a
judgment: behold, we know it. And the archangel Gabriel
answered and said: As the Lord liveth, beside whom I stand, night
and day without ceasing I plead in behalf
And after these things the angel says to me: Behold, thou hast seen all the torments: come, follow me, that I may lead thee away to paradise, and that thou mayst change thy soul by the sight of the righteous; for many desire to salute thee. And he took me by an impulse of the Spirit, and brought me into paradise. And he says to me: This is paradise, where Adam and Eve transgressed. And I saw there a beautiful tree of great size, on which the Holy Spirit rested; and from the root of it there came forth all manner of most sweet-smelling water, parting into four channels. And I said to the angel: My lord, what is this tree, that there comes forth from it a great abundance of this water, and where does it go? And he answered and said to me: Before the heaven and the earth existed, He divided them into four kingdoms and heads, of which the names are Phison, Gehon, Tigris, Euphrates. And having again taken hold of me by the hand, he led me near the tree of the knowledge of good and evil. And he says to me: This is the tree by means of which death came into the world, and Adam took of the fruit of it from his wife, and ate; and thereafter they were cast out hence. And he showed me another, the tree of life, and said to me: This the cherubim and the flaming sword guard. And when I was closely observing the tree, and wondering, I saw a woman coming from afar off, and a multitude of angels singing praises to her. And I asked the angel: Who is this, my lord, who is in so great honour and beauty? And the angel says to me: This is the holy Mary, the mother of the Lord. And she came and saluted me, saying: Welcome, Paul, beloved of God, and angels, and men; thou hast proclaimed the word of God in the world, and established churches, and all bear testimony to thee who have been saved by means of thee: for, having been delivered from the deception of idols through thy teaching, they come here.
While they were yet speaking to me, I gazed, and
saw other three men coming. And I asked the angel: Who are
these, my lord? And he said to me: These are Abraham,
Isaac, and Jacob, the righteous forefathers. And they came and
saluted me, saying: Welcome, Paul, beloved of God.…God did
not grieve us. But we know thee in the flesh, before thou camest
forth out of the world. And in succession they told me their
names from Abraham to Manasseh. And one of them, Joseph who was
sold in Egypt, says to me: Hear me, Paul, friend of God: I
did not requite my brethren who cursed me. For blessed is he who
is able to endure trial, because the Lord will give him in requital
sevenfold reward in the world to come. Comp. Or, miracles.
While he was yet speaking, there came other three,
and saluted me, saying: Welcome, Paul, beloved of God, the boast
of the churches, and model of angels. And I asked: Who are
you? And the first said: I am Isaiah, whom Manasseh sawed
with a wood saw. For this tradition,
see the Bible Dictionaries under Manasseh. Comp.
While this voice was yet speaking, there came another, crying: Blessed art thou, Paul. And I asked the angel: Who is this, my lord? And he said to me: This is Noah, who lived in the time of the deluge. And when we had saluted each other, I asked him: Who art thou? And he said to me: I am Noah, who in a hundred years built the ark, and without putting off the coat which I wore, or shaving my head; moreover, I practised continence, and did not come near my wife; and in the hundred years my coat was not dirtied, and the hair of my head was not diminished. And I ceased not to proclaim to men, Repent, for, behold, a deluge is coming. And no one paid heed; but all derided me, not refraining from their lawless deeds, until the water of the deluge came and destroyed them all.
And looking away, I saw other two from afar
off. And I asked the angel: Who are these, my lord?
And he said to me: These are Enoch and Elias. And they came
and saluted me, saying: Welcome, Paul, beloved of God! And
I said to them: Who are you? And Elias the prophet answered
and said to me: I am Elias the prophet, who prayed to God, and He
caused that no rain should come down upon the earth for three years and
six months, on account of the unrighteousness of the sons of men.
For often, of a truth, even the angel besought God on account of the
rain; and I heard, Be patient until Elias my beloved shall pray, and I
send rain upon the earth. Here the
[Greek]ms. abruptly ends. The Syriac thus
continues:—And He gave not until I called upon Him again; then He
gave unto them. But blessed art thou, O Paul, that thy generation
and those thou teachest are the sons of the kingdom. And know
thou, O Paul, that every man who believes through thee hath a great
blessing, and a blessing is reserved for him. Then he departed
from me. And the angel who was with me led me forth, and said
unto me: Lo, unto thee is given this mystery and
revelation. As thou pleasest, make it known unto the sons of
men.—And then follow details of the depositing of the revelation
under the foundation of the house in Tarsus,—details which
Tischendorf says the translator of the Syriac did not find in his
original. [The close of the English translation of the Syriac
version is given in full by Tischendorf (pp. 68, 69). It varies
greatly from the above paragraph in the text, besides the addition of
the details which Tischendorf regards as spurious.—R.]
————————————
Revelation of Saint John the Theologian.
After the taking up of our
Lord Jesus Christ, I John was alone upon Mount Tabor, For the
history of the tradition that the transfiguration occurred on Mount
Tabor, see Robinson’s Researches, ii. 358.
And I spent seven days praying; and after this a
cloud of light caught me up from the mountain, and set me before the
face of the heaven. And I heard a voice saying to me: Look
up, John, servant of God, and know. And having looked up, I saw
the heaven opened, and there came forth from within the heaven a smell
of perfumes of much sweet odour; and I saw an exceeding great flood of
light, more resplendent than the sun. And again I heard a voice
saying to me: Behold, righteous John. And I directed my
sight, and saw a book lying, of the thickness, methought, of seven
mountains; One
ms. has: 700 cubits. ms. B adds: And they shall be manifested at the
consummation of the age, in the judgment to come. Just as the
prophet Daniel saw the judgment, I sat, and the books were
opened. Then also shall the twelve apostles sit, judging the
twelve tribes of Israel. And when I heard this from my Lord, I
again asked: Show me, my Lord, when these things shall come to
pass, etc. [B is the designation of a Paris manuscript dated
1523. All the manuscripts are comparatively recent; see
Tischendorf, pp. xviii., xix.—R.] ms. B. here inserts The chœnix of
corn was a man’s daily allowance. It was equal to two
points according to some, a pint and a half according to others.
And again I said: Lord, thereafter what wilt
Thou do? And I heard a voice saying to me: Hear, righteous
John. Then shall appear the denier, and he who is set apart in
the darkness, who is called Antichrist. And again I said:
Lord, reveal to me what he is like. And I heard a voice saying to
me: The appearance of his face is dusky; Or, gloomy. ms. B. adds: And he will love most of all the nation
of the Hebrews; and the righteous shall hide themselves, and flee to
mountains and caves. And he shall take vengeance on many of the
righteous; and blessed is he who shall not believe in him. Or, dew. To the
description of Antichrist, ms. E adds: He
holds in his hand a cup of death; and all that worship him drink of
it. His right eye is like the morning star, and his left like a
lion’s; because he was taken prisoner by the archangel Michael,
and he took his godhead from him. And I was sent from the bosom
of my Father, and I drew up the head of the polluted one, and his eye
was consumed. And when they worship him, he writes on their right
hands, that they may sit with him in the outer fire; and for all who
have not been baptized, and have not believed, have been reserved all
anger and wrath. And I said: My Lord, and what miracles
does he do? Hear, righteous John: He shall remove mountains
and hills, and he shall beckon with his polluted hand, Come all to me;
and through his displays and deceits they will be brought together to
his own place. He will raise the dead, and show in everything
like God. [E is one of the Venice
manuscripts.—R.]
And again I said: Lord, and how many years
And again I said: Lord, and after that what
will come to pass? And I heard a voice saying to me: Hear,
righteous John. Then all the human race shall die, and there
shall not be a living man upon all the earth. And again I
said: Lord, after that what wilt Thou do? And I heard a
voice saying to me: Hear, righteous John. Then will I send
forth mine angels, and they shall take the ram’s horns that lie
upon the cloud; and Michael and Gabriel shall go forth out of the
heaven and sound with those horns, as the prophet David foretold, With
the voice of a trumpet of horn. Lit., from quarters
even to quarters of the world. Adapted from
To this
sectionms. E adds many details: They that
have gold and silver shall throw them into the streets, and into every
place in the world, and no one will heed them. They shall throw
into the streets ivory vessels, and robes adorned with stones and
pearls; kings and rulers wasting away with hunger, patriarchs and
governors (or abbots), elders and peoples. Where is the fine
wine, and the tables, and the pomp of the world? They shall not
be found in all the world; and men shall die in the mountains and in
the streets, and in every place of the world. And the living
shall die from the stink of the dead, etc. Whosoever shall not
worship the beast and his pomp shall be called a witness (or martyr) in
the kingdom of heaven, and shall inherit eternal life with my holy
ones.
And again I said: Lord, those who are dead from Adam even to this day, and who dwell in Hades from the beginning of the world, and who die at the last ages, what like shall they arise? And I heard a voice saying to me: Hear, righteous John. All the human race shall arise thirty years old.
And again I said: Lord, they die male and
female, and some old, and some young, and some infants. In the
resurrection what like shall they arise? And I heard a voice
saying to me: Hear, righteous John. Just as the bees are,
and differ not one from another, but are all of one appearance and one
size, so also shall every man be in the resurrection. There is
neither fair, nor ruddy, nor black, neither Ethiopian nor different
countenances; but they shall all arise of one appearance and one
stature. All the human race shall arise without bodies, as I told
you that in the resurrection they neither marry nor are given in
marriage, but are as the angels of God. Comp.
And again I said: Lord, is it possible in
that world to recognise each other, a brother his brother, or a friend
his friend, or a father his own children, or the children their own
parents? And I heard a voice saying to me: Hear,
John. To the righteous there is recognition, but to the sinners
not at all; they cannot in the resurrection recognise each other.
And again I John said: Lord, is there there recollection of the
things that are here, either fields or vineyards, or other things
here? And I heard a voice saying to me: Hear, righteous
John. The prophet David speaks, saying, I remembered that we are
dust: as for man, his days are as grass; as a flower of the
field, so he shall flourish: for a wind hath passed over it, and
it shall be no more, and it shall not any longer know its
place. Or, breath.
And again I said: Lord, and after that what
wilt Thou do? And I heard a voice saying to me: Hear,
righteous John. Then will I send forth mine angels over the face
of all the earth, and they shall lift off the earth everything
honourable, and everything precious, and the venerable and holy images,
and the glorious and precious crosses, and the sacred vessels of the
churches, and the divine and sacred books; and all the precious and
holy things shall be lifted up by clouds into the air. And then
will I order to be lifted up the great and venerable sceptre, Another
reading is cross. Or, by.
And again I said: Lord, and after that what wilt
Thou do? And I heard a voice saying to Two
mss. have this number; the other four have 500,
1800, 30, 60-100ths.
And again I said: Lord, and after that what
wilt Thou do? And I heard a voice saying to me: Hear,
righteous John. Then shall I uncover the four parts of the east,
and there shall come forth four great winds, and they shall
sweep Or, winnow. ms. D has: Again another prophet has said. [D
is another Paris manuscript of the fifteenth century.—R.]
And again I said: Lord, and after that what
wilt Thou do? And I heard a voice saying to me: Hear,
righteous John. Then shall the earth be cleansed from sin, and
all the earth shall be filled with a sweet smell, because I am about to
come down upon the earth; and then shall come forth the great and
venerable sceptre, with thousands of angels worshipping it, as I said
before; and then shall appear the sign of the Son of man from the
heaven with power and great glory. Comp.
And again I said: Lord, and after that what
wilt Thou do? And I heard a voice saying to me: Then will I
send an angel out of heaven, and he shall cry with a loud voice,
saying, Hear, O earth, and be strong, saith the Lord; for I am coming
down to thee. And the voice of the angel shall be heard from the
one end of the world even to the other, and even to the remotest part
of the abyss. And then shall be shaken all the power of the
angels and of the many-eyed ones, and there shall be a great noise in
the heavens, and the nine regions of the heaven shall be shaken, and
there shall be fear and astonishment upon all the angels. And
then the heavens shall be rent from the rising of the sun even to the
setting, and an innumerable multitude of angels shall come down to the
earth; and then the treasures of the heavens shall be opened, and they
shall bring down every precious thing, and the perfume of incense, and
they shall bring down to the earth Jerusalem robed like a
bride. Comp.
Or, upon.
And again I said: Lord, what will become of
the heavens, and the sun, and the moon, along with the stars? And
I heard a voice saying to me: Behold, righteous John. And I
looked, and saw a Lamb having seven eyes and seven horns.
And I said: Lord, who will be the first to
be questioned, and to receive judgment? And I heard a voice
saying to me, The unclean spirits, along with the adversary. I
bid them go into outer darkness, where the depths Or, regions sunk in
water.
And I said: Lord, and after them what
nation Lit., tongue. ms. D inserts, Trinity and.
And again I said: Lord, and after them whom
wilt Thou judge? And I heard a voice saying to me: Hear,
righteous John. Then the race of the Hebrews shall be examined,
who nailed me to the tree like a malefactor. And I said:
And what punishment will these get, and in what place, seeing that they
did such things to Thee? And I heard a voice saying to me:
They shall go away into Tartarus, as the prophet David foretold, They
cried out, and there was none to save; to the Lord, and He did not
hearken to them.
And again I said: Lord, and what of those
who have received baptism? And I heard a voice saying to
me: Then the race of the Christians shall be examined, who have
received baptism; and then the righteous shall come at my command, and
the angels shall go and collect Lit., heap up.
And again I said: Lord, and do all the
Christians go into one punishment?—kings, high priests, priests,
patriarchs, rich and poor, bond and free? And I heard a voice
saying to me: Hear, righteous John. As the prophet David
foretold, The expectation of the poor shall not perish for
ever. Lit., proportion or
analogy.
And again I said: Lord, and where will the
righteous dwell? And I heard a voice saying to me: Then
shall paradise be revealed; and the whole world and paradise shall be
made one, and the righteous shall be on the face of all the earth with
my angels, as the Holy Spirit foretold through the prophet David:
The righteous shall inherit the earth, and dwell therein for ever and
ever.
And again I said: Lord, how great is the
multitude of the angels? and which is the greater, that of angels or of
men? And I heard a voice saying to me: As great as is the
multitude of the angels, so great is the race of men, as the prophet
has said, He set bounds to the nations according to the number of the
angels of God.
And again I said: Lord, and after that what
And again I heard a voice saying to me:
Behold, thou hast heard all these things, righteous John; deliver them
to faithful men, that they also may teach others, and not think lightly
of them, i.e., the things
heard.
And while I was still hearing this voice, the
cloud brought me down, and put me on Mount Thabor. And there came
a voice to me, saying: Blessed are those who keep judgment and do
righteousness in all time. As a specimen of the eschatology of
these documents, Tischendorf gives the following extracts from the
termination of ms. E:— Hear, righteous John: All these shall be
assembled, and they shall be in the pit of lamentation: and I
shall set my throne in the place, and shall sit with the twelve
apostles and the four and twenty elders, and thou thyself an elder on
account of thy blameless life; and to finish three services thou shalt
receive a white robe and an unfading crown from the hand of the Lord,
and thou shalt sit with the four and twenty elders, etc. And
after this the angels shall come forth, having a golden censer and
shining lamps; and they shall gather together on the Lord’s right
hand those who have lived well, and done His will, and He shall make
them to dwell for ever and ever in light and joy, and they shall obtain
life everlasting. And when He shall separate the sheep from the
goats, that is, the righteous from the sinners, the righteous on the
right, and the sinners on the left; then shall He send the angel
Raguel, saying: Go and sound the trumpet for the angels of cold
and snow and ice, and bring together every kind of wrath upon those
that stand on the left. Because I will not pardon them when they
see the glory of God, the impious and unrepentant, and the priests who
did not what was commanded. You who have tears, weep for the
sinners. And Temeluch shall call out to Taruch: Open the
punishments, thou keeper of the keys; open the judgments; open the worm
that dieth not, and the wicked dragon; make ready Hades; open the
darkness; let loose the fiery river, and the frightful darkness in the
depths of Hades. Then the pitiful sinners, seeing their works,
and having no consolation, shall go down weeping into streams as it
were of blood. And there is none to pity them, neither father to
help, nor mother to compassionate, but rather the angels going against
them, and saying: Ye poor wretches, why are you weeping? In
the world you had no compassion on the weak, you did not help
them. And these go away into everlasting punishment. There
you will not be able to bear the sight of Him who was born of the
virgin; you lived unrepenting in the world, and you will get no pity,
but everlasting punishment. And Temeluch says to Taruch:
Rouse up the fat three-headed serpent; sound the trumpet for the
frightful wild beasts to gather them together to feed upon them (i.e.,
the sinners); to open the twelve plagues, that all the creeping things
may be brought together against the impious and unrepenting. And
Temeluch will gather together the multitude of the sinners, and will
kick the earth; and the earth will be split up in diverse places, and
the sinners will be melted in frightful punishments. Then shall
God send Michael, the leader of His hosts; and having sealed the place,
Temeluch shall strike them with the previous cross, and the earth shall
be brought together as before. Then their angels lamented
exceedingly, then the all-holy Virgin and all the saints wept for them,
and they shall do them no good. And John says: Why are the
sinners thus punished? And I heard a voice saying to me:
They walked in the world each other after his own will, and therefore
are they thus punished. Blessed is the man who reads the
writing: blessed is he who has transcribed it, and given it to
other Catholic churches: blessed are all who fear God. Hear
ye priests, and ye readers; hear ye people, etc.
————————————
The Account of St. John the
Theologian The titles
vary considerably. In two mss. the author
is said to be James the Lord’s brother; in one, John Archbishop
of Thessalonica, who lived in the seventh century.
As the all-holy glorious mother of God and ever-virgin Mary, as was her wont, was going to the holy tomb of our Lord to burn incense, and bending her holy knees, she was importunate that Christ our God who had been born of her should return to her. And the Jews, seeing her lingering by the divine sepulchre, came to the chief priests, saying: Mary goes every day to the tomb. And the chief priests, having summoned the guards set by them not to allow any one to pray at the holy sepulchre, inquired about her, whether in truth it were so. And the guards answered and said that they had seen no such thing, God having not allowed them to see her when there. And on one of the days, it being the preparation, the holy Mary, as was her wont, came to the sepulchre; and while she was praying, it came to pass that the heavens were opened, and the archangel Gabriel came down to her and said: Hail, thou that didst bring forth Christ our God! Thy prayer having come through to the heavens to Him who was born of thee, has been accepted; and from this time, according to thy request, thou having left the world, shall go to the heavenly places to thy Son, into the true and everlasting life.
And having heard this from the holy archangel, she returned to holy Bethlehem, having along with her three virgins who ministered unto her. And after having rested a short time, she sat up and said to the virgins: Bring me a censer, that I may pray. And they brought it, as they had been commanded. And she prayed, saying: My Lord Jesus Christ, who didst deign through Thy supreme goodness to be born of me, hear my voice, and send me Thy apostle John, in order that, seeing him, I may partake of joy; and send me also the rest of Thy apostles, both those who have already gone to Thee, and those in the world that now is, in whatever country they may be, through Thy holy commandment, in order that, having beheld them, I may bless Thy name much to be praised; for I am confident that Thou hearest Thy servant in everything.
And while she was praying, I John came, the Holy
Spirit having snatched me up by a cloud from Ephesus, and set me in the
place where the mother of my Lord was lying. And having gone in
beside her, and glorified Him who had been born of her, I said:
Hail, mother of my Lord, who didst bring forth Christ our God, rejoice
that in great glory thou art going out of this life. And the holy
mother of God glorified God, because I John had come to her,
remembering the voice of the Lord, saying: Behold thy mother,
and, Behold thy son. i.e., wilt
see.
And at this I John prayed.
And the Holy Spirit said to the apostles:
Let all of you together, having come by the clouds from the ends of the
world, be assembled to holy Bethlehem by a whirlwind, on account of the
mother of our Lord Jesus Christ; Peter from Rome, Paul from
Tiberia, A place
near Rome; one ms. calls it Tiberis.
And having gone in beside the mother of our Lord and God, and having adored, we said: Fear not, nor grieve; God the Lord, who was born of thee, will take thee out of this world with glory. And rejoicing in God her Saviour, she sat up in the bed, and says to the apostles: Now have I believed that our Master and God is coming from heaven, and I shall behold Him, and thus depart from this life, as I have seen that you have come. And I wish you to tell me how you knew that I was departing and came to me, and from what countries and through what distance you have come hither, that you have thus made haste to visit me. For neither has He who was born of me, our Lord Jesus Christ, the God of the universe, concealed it; for I am persuaded even now that He is the Son of the Most High.
And Peter answered and said to the apostles:
Let us each, according to what the Holy Spirit announced and commanded
us, give full information to the mother of our Lord. And I John
answered and said: Just as I was going in to the holy altar in
Ephesus to perform divine service, the Holy Spirit says to me, The time
of the departure of the mother of thy Lord is at hand; go to Bethlehem
to salute her. And a cloud of light snatched me up, and set me
down in the door where thou art lying. Peter also answered:
And I, living in Rome, about dawn heard a voice through the Holy Spirit
saying to me, The mother of thy Lord is to depart, as the time is at
hand; go to Bethlehem to salute her. And, behold, a cloud of
light snatched me up; and I beheld also the other apostles coming to me
on clouds, and a voice saying to me, Go all to Bethlehem. And
Paul also answered and said: And I, living in a city at no great
distance from Rome, called the country of Tiberia, heard the Holy
Spirit saying to me, The mother of thy Lord, having left this world, is
making her course to the celestial regions through her
departure; Or,
dissolution. A canon is a part of
the Church service consisting of nine odes. The canon of the
third day is the canon for Tuesday.
The apostles said all these things to the holy
mother of God, why they had come, and in what way; and she stretched
her hands to heaven and prayed, saying: I adore, and praise, and
glorify Thy much to be praised name, O Lord, because Thou hast looked
upon the lowliness of Thine handmaiden, and because Thou that art
mighty hast done great things for me; and, behold, all generations
shall count me blessed. Or, a church.
And the priests of the Jews, along with their
people, were astonished at the things which had come to pass; and being
moved
Burning—ms. B.
[Thisms. is in Venice; see Tischendorf,
Apocalypses Apocryphæ, p. xliii., for designations of
mss.—R.] Lit., chiliarch,
i.e., commander of a thousand.
And after all these wonderful things had come to
pass through the mother of God, and ever-virgin Mary the mother of the
Lord, while we the apostles were with her in Jerusalem, the Holy Spirit
said to us: You know that on the Lord’s day the good news
was brought to 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 came forth with palm
branches to meet him, saying, Hosanna in the highest, blessed
is Or, be. The
holy—ms. A. Lit., a going
forth of illumination. Perhaps the true
reading is: thou shalt dwell where there is peace and joy of the
holy angels. Or, grace.
And when this miracle had been done, the apostles
carried Four of
themss. give a different account here:
While the apostles were going forth from the city of Jerusalem carrying
the couch, suddenly twelve clouds of light snatched up the apostles,
with the body of our Lady, and translated them to paradise.
And after it had been transferred, behold, we see
Elisabeth the mother of St. John the Baptist, and Anna the mother of
the Lady, and Abraham, and Isaac, and Jacob, and David, singing the
Alleluiah, and all the choirs of the saints adoring the holy relics of
the mother of the Lord, and the place full of light, than which light
nothing could be more brilliant, and an abundance of perfume in that
place to which her precious and holy body had been transferred in
paradise, and the melody of those praising Him who had been born of
her—sweet melody, of which there is no satiety, such as is given
to virgins, and them only, to hear. We apostles, therefore,
having beheld the sudden precious translation of her holy body,
glorified God, who had shown us His wonders at the departure of the
mother of our Lord Jesus Christ, whose i.e., the
mother’s. One
ms. has: To find mercy and remission of
sins from our Lord Jesus Christ.
————————————
First Latin Form.
Concerning the Passing ms. B, the assumption. [For the list of
mss. used by Tischendorf, see his Apocal.
Apocr., p. xliii.—R.]
In that time before the
Lord came to His passion, and among many words which the mother asked
of the Son, she began to ask Him about her own departure, addressing
Him as follows:—O most dear Son, I pray Thy holiness, that when
my soul goes out of my body, Thou let me know on the third day before;
and do Thou, beloved Son, with Thy angels, receive it. ms. C adds: And cause all the apostles to be present
at my departure. Puerpera.
Protevangelium of James, ch. 8, p. 363. ms. C has: When, therefore, thou shalt see my
archangel Gabriel coming to thee with a palm which I shall send to thee
from heaven, know that I shall soon come to thee, my disciples, and
angels, etc.
In the second year, therefore, after the ascension
of our Lord Jesus Christ, the most blessed Virgin Mary continued always
in prayer day and night. And on the third day before she passed
away, an angel of the Lord came to her, and saluted her, saying:
Hail, Mary, full of grace! the Lord be with thee. And she
answered, saying: Thanks to God. Again he said to
her: Receive this palm which the Lord promised to thee. And
she, giving thanks to God, with great joy received from the hand of the
angel the palm sent to her. The angel of the Lord said to
her: Thy assumption will be after three days. And she
answered: Thanks to God. ms. C: And she began to give great thanks to God in
these words: My soul doth magnify the Lord, and my spirit hath
rejoiced in God my Saviour.
Then she called Joseph of the city of
Arimathæa, and the other Or, other. ms. A, raised. Levavit instead of
lavit. Lit., guard.
Then at the third hour ms. C inserts: of the second day after the angel had
come to her with the palm. Or,
earthquakes. It was Joseph, the
other candidate for the apostleship, who was called Justus
( ms. C adds: And she showed them the palm which the
Lord had sent her from heaven by His angel.
And when the Lord’s day came, at the third
hour, just as the Holy Spirit descended upon the apostles in a
cloud, ms. C has: just as the Holy Spirit appeared in a
cloud to His disciples, viz., Peter, James, and John, when He was
transfigured, so, etc.
And that same hour Satan entered into them, and
they began to consider what they were to do with her body. And
they took up weapons, that they might burn her body and kill the
apostles, because from her had gone forth the dispersions of Israel, on
account of their sins and the gathering together of the Gentiles.
But they were struck with blindness, striking their heads against the
walls, and striking each other. ms. C: By the divine vengeance, at that very instant
they began to strike and slay each other with their weapons, and struck
their heads against the walls like madmen. ms. C inserts: a scribe of the tribe of Dan. ms. C adds: and firmly to promise that, if he were
made whole by their prayers, he would become a Christian.
Then the apostles with great honour laid the body in the tomb, weeping and singing through exceeding love and sweetness. And suddenly there shone round them a light from heaven, and they fell to the ground, and the holy body was taken up by angels into heaven.
Then the most blessed Thomas was suddenly brought to the
Mount of Olivet, and saw the most blessed body going up to heaven, and
began to cry out and say: O holy mother, blessed mother, spotless
mother, if I have now found grace because I see thee, make thy servant
joyful through thy compassion, because thou art going to heaven.
Then the girdle with which the
And the same cloud by which they had been brought
carried them back each to his own place, just like Philip when he
baptized the eunuch, as is read in the Acts of the Apostles; ms. C adds: and in Cana of Galilee made wine out of
water.
I am Joseph who laid the Lord’s body in my
sepulchre, and saw Him rising again; and who, before the ascension and
after the ascension of the Lord, always kept his most sacred temple the
blessed ever-virgin Mary, and who have kept in writing and in my
breast the things which came forth from the mouth of God, and how the
things mentioned above were done by the judgment of God. And I
have made known to all, Jews and Gentiles, those things which I saw
with my eyes, and heard with my ears; and as long as I live I shall not
cease to declare them. And her, whose assumption is at this day
venerated and worshipped throughout the whole world, let us assiduously
entreat that she be mindful of us in the presence of her most pious Son
in heaven, to whom is praise and glory through endless ages of
ages. Amen. ms. C has this last section as follows: For I am
Joseph, who laid the body of our Lord Jesus Christ in my sepulchre, and
saw Him and spoke with Him after His resurrection; who afterwards kept
His most pious mother in my house until her assumption into the
heavens, and served her according to my power; who also was deemed
worthy to hear and see from her holy mouth many secrets, which I have
written and keep in my heart. That which I saw with mine eyes,
and heard with mine ears, of her holy and glorious assumption, I have
written for faithful Christians, and those that fear God; and while I
live I shall not cease to preach, speak, and write them to all
nations. And let every Christian know, that if he keep this
writing by him, even in his house, whether he be cleric, or lay, or a
woman, the devil will not hurt him; his son will not be lunatic, or
demoniac, or deaf, or blind; no one will die suddenly in his house; in
whatever tribulation he cries to her, he will be heard; and in the day
of his death he will have her with her holy virgins for his help.
I beseech continually that the same most pious and merciful queen may
be always mindful of me, and all who believe in her and hope before her
most pious Son, or Lord Jesus Christ, who with the Father and the Holy
Spirit, lives and reigns God through endless ages of ages.
Amen.
————————————
Here Beginneth the Passing of the Blessed Virgin Mary.
1. The
otherms. has the following introductory
chapter: Melito, servant of Christ, bishop of the church of
Sardis, to the venerable brethren in the Lord appointed at Laodicea, in
peace greeting. I remember that I have often written of one
Leucius, who, having along with ourselves associated with the apostles,
turned aside through alienated feelings and a rash soul from the path
of rectitude, and inserted very many things in his books about the acts
of the apostles. Of their powers, indeed, he said many and
diverse things; but of their teaching he gave a very false account,
affirming that they taught otherwise than they did, and establishing
his own impious statements, as it were, by their words. Nor did
he think this to be enough; but he even vitiated, by his impious
writing, the assumption of the blessed ever-virgin Mary, the mother of
God, to such a degree that it would be impious not only to read it in
the church of God, but even to hear it. When you ask us,
therefore, what we heard from the Apostle John, we simply write this,
and have directed it to your brotherhood; believing, not the strange
dogmas hatched by heretics, but the Father in the Son, the Son in the
Father, while the threefold person of the Godhead and undivided
substance remains; believing not that two human natures were
created by a good God, which by the craft of the serpent was vitiated
through sin, and restored through the grace of Christ.
[Tischendorf gives this from Maxima Bibliotheca vet.
patr , ii. 2, pp. 212 sqq. (ed.
Sugdun).—R.]
2. In the second year, therefore, after
Christ had vanquished death, and ascended up into heaven, on a certain
day, Mary, burning with a longing for Christ, began to weep alone,
within the shelter of her abode. And, behold, an angel, shining
in a dress of great light, stood before her and gave utterance
to Lit., sprung forward
to.
3. And, behold, suddenly, while St. John was
preaching in Ephesus, on the Lord’s day, at the third hour of the
day, there was a great earthquake, and a cloud raised him and took him
up from the eyes of all, and brought him before the door of the house
where Mary was. And knocking at the door, he immediately went
in. And when Mary saw him, she exulted in joy, and said: I
beg of thee, my son John, be mindful of the words of my Lord Jesus
Christ, in which He entrusted me to thee. For, behold, on the
third day, when I am to depart from the body, The
otherms. has a better reading: For,
behold, on the third day I am to depart from the body; and I have
heard, etc.
4. And St. John said to her: How shall
I alone perform thy funeral rites, unless my brethren and
fellow-apostles of my Lord Jesus Christ come to pay honour to thy
body? And, behold, on a sudden, by the command of God, all the
apostles were snatched up, raised on a cloud, from the places in which
they were preaching the word of God, and set down before the door of
the house in which Mary dwelt. And, saluting each other, they
wondered, saying: What is the cause for which the Lord hath
assembled us here? The
otherms. here adds: And there came with
them Paul, converted from the circumcision, who had been selected along
with Barnabas for the ministry of the Gentiles. And when there
was a pious contention among them as to which of them should be the
first to pray to the Lord to show them the reason, and Peter was urging
Paul to pray first, Paul answered and said: That is thy duty, to
begin first, especially seeing that thou hast been chosen by God a
pillar (
5. Then all the apostles, rejoicing The
otherms. adds: at the humility of
Paul.
6. And when they had sat down in a circle consoling her, when they had spent three days in the praises of God, behold, on the third day, about the third hour of the day, a deep sleep seized upon all who were in that house, and no one was at all able to keep awake but the apostles alone, and only the three virgins who were there. And, behold, suddenly the Lord Jesus Christ came with a great multitude of angels; and a great brightness came down upon that place, and the angels were singing a hymn, and praising God together. Then the Saviour spoke, saying: Come, most precious pearl, within the receptacle of life eternal.
7. Then Mary prostrated herself on the
pavement, adoring God, and said: Blessed be the name of Thy
glory, O Lord my God, who hast deigned to choose me Thine handmaid, and
to entrust to me Thy hidden mystery. Be mindful of me, therefore,
O King of glory, for Thou knowest that I have loved Thee with all my
heart, and kept the treasure committed to me. Therefore receive
me, Thy servant, and free me from the power of darkness, that no onset
of Satan may oppose me, and that I may not see filthy spirits standing
in my way. And the Saviour answered her: When I, sent by my
Father for the salvation of the world, was hanging on the cross, the
prince of darkness came to me; but when he was able to find in me no
trace of his work, Comp.
8. Then the Saviour spoke, saying:
Rise, Peter, and take the body of Mary, and send it to the right hand
side of the city towards the east, and thou wilt find there a new tomb,
in which you will lay her, and wait until I come to you. And thus
saying, the Lord delivered the soul of St. Mary to Michael, who was the
ruler of paradise, and the prince of the nation of the Jews; Comp.
9. And the three virgins, who were in the
same place, and were watching, took up the body of the blessed Mary,
that they might wash it after the manner of funeral rites. And
when they had taken off her clothes, that sacred body shone with so
much brightness, that it could be touched indeed for preparation for
burial, but the form of it could not be seen for the excessive flashing
light: except that the splendour of the Lord appeared great, and
nothing was perceived, the body, when it was washed, was perfectly
clean, and stained by no moisture of filth. This does not seem
to make very good sense. Another reading is: And the
splendour appeared great, and nothing was perceived, while the body,
perfectly clean, and unstained by any horror of filth, was being
washed.
10. Then, accordingly, the apostles laid the
holy body on the bier, and said to each other: Who is to carry
this palm before her bier? Then John said to Peter: Thou,
who hast precedence of us in the apostleship, shouldst carry this palm
before her couch. And Peter answered him: Thou wast the
only virgin among us chosen by the Lord, and thou didst find so great
favour that thou didst recline upon His breast. The
otherms. inserts: And Paul said to
him: And I, who am younger than any of you, will carry along with
thee. And when all had agreed, Peter, raising the bier at the
head, began to sing and say.
11. And, behold, a new miracle. There
appeared above the bier a cloud exceeding great, like the great circle
which is wont to appear beside the splendour of the moon; and there was
in the clouds an army of angels sending forth a sweet song, Lit., a song of
sweetness. Lit., saying.
12. Then that chief cried out, saying:
I implore thee, Saint Peter, do not despise me, I beseech thee, in so
great an extremity, because I am exceedingly tortured by great
torments. Bear in mind that when, in the prætorium, the maid
that kept the door Or, heals. Or, health.
To this he replied: Do we not believe?
But what shall we do? The enemy of the human race has blinded our
hearts, and confusion has covered our face, lest we should confess the
great things of God, especially when we ourselves uttered maledictions
against Christ, shouting: His blood be upon us, and upon our
children.
13. Then Peter made the couch stand still,
and said to him: If thou believest with all thy heart upon the
Lord Jesus Christ, thy hands will be released from the bier. And
when he had said this The
otherms. has: And when he had said this,
“I believe.”
14. And Peter said to him: Take this palm
from the hand of our brother John, and going into the city thou wilt
find much people blinded, and declare to them the great things of God;
and whosoever shall believe in the Lord Jesus Christ, thou shalt put
this palm upon their eyes, and they shall see; but those who will not
believe shall remain blind. And when he had done so, he found
much people blinded, lamenting thus: Woe unto us, because we have
been made like
15. And the apostles, carrying Mary, came to
the place of the Valley of Jehoshaphat which the Lord had showed them;
and they laid her in a new tomb, and closed the sepulchre. And
they themselves sat down at the door of the tomb, as the Lord had
commanded them; and, behold, suddenly the Lord Jesus Christ came with a
great multitude of angels, with a halo of great brightness gleaming,
and said to the apostles: Peace be with you! And they
answered and said: Let Thy mercy, O Lord, be upon us, as we have
hoped in Thee.
16. Then the Saviour said: Let it be
according to your opinion. And He ordered the archangel Michael
to bring the soul of St. Mary. And, behold, the archangel
Michael The
otherms. has Gabriel.
17. And kissing her, the Lord went back, and
delivered her soul to the angels, that they should carry it into
paradise. And He said to the apostles: Come up to me.
And when they had come up He kissed them, and said: Peace be to
you! as I have always been with you, so will I be even to the end of
the world. And immediately, when the Lord had said this, He was
lifted up on a cloud, and taken back into heaven, and the angels along
with Him, carrying the blessed Mary into the paradise of God. And
the apostles being taken up in the clouds, returned each into the place
allotted Lit., the lot.
[Translated by the Rev. S. D. F. Salmond.]
Introductory Notice
to
The Decretals.
————————————
The learned editors of the Edinburgh series have given us only a specimen of these frauds, which, pretending to be a series of “papal edicts” from Clement and his successors during the ante-Nicene ages, are, in fact, the manufactured product of the ninth century,—the most stupendous imposture of the world’s history, the most successful and the most stubborn in its hold upon enlightened nations. Like the mason’s framework of lath and scantlings, on which he turns an arch of massive stone, the Decretals served their purpose, enabling Nicholas I. to found the Papacy by their insignificant aid. That swelling arch of vanity once reared, the framework might be knocked out; but the fabric stood, and has borne up every weight imposed upon it for ages. Its strong abutments have been ignorance and despotism. Nicholas produced his flimsy framework of imposture, and amazed the whole Church by the audacity of the claims he founded upon it. The age, however, was unlearned and uncritical; and, in spite of remonstrances from France under lead of Hincmar, bishop of Rheims, the West patiently submitted to the overthrow of the ancient Canons and the Nicene Constitutions, and bowed to the yoke of a new canon-law, of which these frauds were not only made an integral, but the essential, part. The East never accepted them for a moment: her great patriarchates retain the Nicene System to this day. But, as the established religion of the “Holy Roman Empire,” the national churches of Western Europe, one by one, succumbed to this revolt from historic Catholicity. The Eastern churches were the more numerous. They stood by the Constitutions confirmed by all the Œcumenical Synods; they altered not a word of the Nicene Creed; they stood up for the great Catholic law, “Let the ancient customs prevail;” and they were, and are to this day, the grand historic stem of Christendom. The Papacy created the Western schism, and contrived to call it “the schism of the Greeks.” The Decretals had created the Papacy, and they enabled the first Pope to assume that communion with himself was the test of Catholic communion: hence his excommunication of the Easterns, which, after brief intervals of relaxation, settled into the chronic schism of the Papacy, and produced the awful history of the mediæval Church in Western Europe.
In naming Nicholas I. as the founder of the Papacy, and the first Pope, I merely reach the logical consequence of admitted facts and demonstrated truths. I merely apply the recognised principles of modern thought and scientific law to the science of history, and dismiss the technology of empiricism in this science, as our age has abolished similar empiricisms in the exact sciences. For ages after Copernicus, even those who basked in the light of the true system of the universe went on in the old ruts, talking as if the Ptolemaic theory were yet a reality: and so the very historians whose lucid pages explode the whole fabric of the Papal communion, still go on, in the language of fable, giving to the early Bishops of Rome the title of “Popes;” counting St. Peter as the first Pope; bewildering the student by many confusions of fact with fable; and conceding to the modern fabric of Romanism the name of “the Catholic Church,” with all the immense advantages that accrue to falsehood by such a surrender of truth, and the consequent endowment of imposture with the raiment and the domain of Apostolic antiquity.
1. That the name papa was common to all bishops, and signified no pre-eminence in those who bore it.
2. That the Apostolic Sees were all equally accounted matrices of unity, and the roots of other Catholic churches.
3. That, down to the Council of Nicæa, the whole system of the Church was framed on this principle, and that these were the “ancient customs” which that council ordained to be perpetual.
4. That “because it was the old
capital of the empire,” and for no other reason (the
Petrine idea never once mentioned), the primacy of honour was
conceded to Old Rome, and equal honour to New Rome, because it
was the new capital. Compare these
Canons: Nicæa, vi.; Constantinople, ii., iii.; Ephesus,
viii.; and Chalcedon, xxviii.
Now, the rest of the story must be sought in post-Nicene history. The salient points are as follows:—
1. The mighty centralization about Constantinople; the three councils held within its walls; the virtual session of the other councils under its eaves; the inconsiderable figure of “Old Rome” in strictly ecclesiastical history; her barrenness of literature, and of great heroic sons, like Athanasius and Chrysostom in the East, and Cyprian and Augustine in the West; and her decadence as a capital,—had led Leo I., and others after him, to dwell much upon “St. Peter,” and to favour new ideas of his personal greatness, and of a transmitted grandeur as the inheritance of his successors. As yet, these were but “great swelling words of vanity;” but they led to the formulated fraud of the Decretals.
2. Ambition once entering the pale of Catholicity, we find a counter idea to that of the councils at the root of the first usurpation of unscriptural dignity. John “the Faster,” bishop of New Rome, conceived himself not merely equal (as the councils had decreed) to the bishop of Old Rome, but his superior, in view of the decrepitude of the latter, and its occupation by the Goths, while the imperial dignity of Constantinople was now matured. He called himself “Œcumenical Bishop.”
3. Gregory was then bishop of “Old Rome,” and that was the time to assert the principle of the Decretals, had any such idea ever been heard of. How did he meet his brother’s arrogance? Not appealing to decretals, not by asserting that such was his own dignity derived from St. Peter, but by protesting against such abasement of all the other patriarchs and all other bishops (who were all equals), and by pronouncing the impious assumption of such a nefarious title to denote a “forerunner of Antichrist.” Plainly, then, there was no “Pope” known to Christendom at the close of the sixth century.
4. But hardly was Gregory in his grave when court policy led the Emperor Phocas (one of the most infamous of men) to gratify the wicked ambition of the new Bishop of Rome by giving to him the titular honour of being a “forerunner of Antichrist.” Boniface III. (607 a.d.) assumed the daring title of “Universal Bishop.” But it was a mere court-title: the Church never recognised it; and so it went down to his successors as mere “sounding brass and a tinkling cymbal” till the days of Charlemagne.
5. In his times the Petrine fable had grown upon the Western mind. All Western Europe had but one Apostolic See. As “the Apostolic See” it was known throughout the West, just as “the Post-Office” means that which is nearest to one’s own dwelling. What was geographically true, had grown to be theologically false, however; and the Bishop of Rome began to consider himself the only inheritor of Apostolic precedency, if not of all Apostolic authority and power.
Episcopus ab
extra; i.e., head of temporalities.
7. But, Charlemagne’s feeble sons and successors proving incapable of exercising his power, the West only waited for an ambitious and original genius to come to the See of Rome, to yield him all that Charlemagne had claimed, and to invest him with the more sacred character of the Apostolic head to the whole Church.
8. Such a character arose in Nicholas
I. He found the Decretals made to his hand by some impostor, and
he saw a benighted age ready to accept his assumptions. He
therefore used them, and passed them into the organic canon-law of the
West. The “Holy Roman Empire” reluctantly received
the impious frauds Hincmar
of Rheims opposed them as he could. See Prichard’s
Hincmar, Oxford, 1849. See vol. v. p.
154, Elucidation III.
Such, then, are the historical facts, which render
vastly important some study of the Decretals. I shall give what
follows exclusively from “Roman-Catholic” sources.
Says the learned Dupin: See his
Eccles. History, Cent. iii. p. 173, ed. London, 1693.
1. All these Decretals were unknown to all the ancient Fathers, to all the Popes and all the ecclesiastical authors that wrote before the ninth century. Now, what rational man can believe that so vast a number of letters, composed by so many holy Popes, containing so many important points in relation to the discipline of the Church, could be unknown to Eusebius, to St. Jerome, to St. Augustine, to St. Basil, and, in short, to all those authors that have spoken of their writings, or who have written upon the discipline of the Church? Could it possibly happen that the Popes, to whom these epistles are so very favourable, would never have cited and alleged them to aggrandize their own reputation? Who could ever imagine that the decisions of these Decretals should be never so much as quoted in any council or in any canon? He that will seriously consider with himself, that, since these Decretals have been imposed upon the world, they have been cited in an infinite number of places by Popes, by councils, and as often by canonists, will be readily convinced that they would have acquired immense credit, and been very often quoted by antiquity, if they had been genuine and true.
Here I must direct attention to the all-important
fact, that whatever may have been the authorship of these forgeries,
the Roman pontiffs, and the “Roman Catholic” communion as
such, have committed themselves over and over again to the fraud, as
Dupin remarks above, and that, long after the imposture was
demonstrated and exposed; in proof of which I cite the following, from
one whose eyes were opened by his patient investigation of such facts,
but who, while a member of the Roman communion, wrote to his
co-religionist Cardinal Manning as follows: Ed. Hayes,
London, 1868.
Is it credible that the Papacy should have so
often appealed to these forgeries for its extended claims, had it any
better authorities—distinctive authorities—to fall
back upon? Every disputant on the Latin side finds in these
forgeries a convincing argument against the Greeks. ‘To
prove this,’ the universal jurisdiction of the Pope, said Abbot
Barlaam, himself converted by them from the Greek Church, to convert
his countrymen, ‘one need only look through the decretal epistles
of the Roman pontiffs from St. Clement to St. Sylvester.’
In the
“Popes appealed to them in their official
capacity, as well as private doctors; (1) Leo IX., for instance, to the
pseudo-donation in the prolix epistle written by him, or in his name,
to Michael Cerularius, patriarch of Constantinople, on the eve of the
schism. (2) Eugenius IV. to the pseudo-decretals of St. Alexander
and Julius, during the negotiations for healing it, in his instructions
to the Armenians. (3) But why, my lord, need I travel any further
for proofs, when in the Catechism of the Council of Trent, that has
been for three centuries the accredited instructor of the clergy
themselves, recommended authoritatively by so many Popes,
notwithstanding the real value of these miserable impostures had
been for three centuries before the world, I find these words: De Ord.
Sacram., § 49. § 5.
“‘Since it has been already shown how necessary it would be to teach generally respecting all the sacraments, by whom they were instituted, so there is need of similar instruction respecting confirmation, that the faithful may be the more attracted by the holiness of this sacrament. Pastors must therefore explain that not only was Christ our Lord the author of it, but that, on the authority of the Roman pontiff St. Fabian (i.e., the pseudo-decretal attributed to him), He instituted the rite of the chrism, and the words used by the Catholic Church in its administration.’
“Strange phenomenon, indeed, that the asseverations of such authorities should be still ordered to be taught as Gospel from our pulpits in these days, when everybody that is acquainted with the merest rudiments of ecclesiastical history knows how absolutely unauthenticated they are in point of fact, and how unquestionably the authorities cited to prove them are forgeries.
“Absolutely, my lord, with such evidence before me, I am unable to resist the inference that truthfulness is not one of the strongest characteristics of the teaching of even the modern Church of Rome; for is not this a case palpably where its highest living authorities are both indifferent to having possible untruths preached from the pulpit, and something more than indifferent to having forgeries, after their detection as such, adduced from the pulpit to authenticate facts?
“This, again, strongly reminds me of a conversation I had with the excellent French priest who received me into the Roman-Catholic Church, some time subsequently to that event. I had, as an Anglican, inquired very laboriously into the genuineness of the Santa Casa: and having visited Nazareth and Loretto since, and plunged into the question anew at each place, came back more thoroughly convinced than ever of its utterly fictitious character, notwithstanding the privileges bestowed upon it by so many Popes. On stating my convictions to him, his only reply was: ‘There are many things in the Breviary which I do not believe, myself.’ Oh the stumbling-blocks of a system in the construction of which forgeries have been so largely used, in which it is still thought possible for the clergy to derive edification from legends which they cannot believe, and the people instruction from works of acknowledged imposture!
Further, Dupin remarks: P. 173, as
above.
“The first man that published them, if we may believe Hincmar, was one Riculphus, bishop of Mentz, who died about the ninth century. It is commonly believed, seeing the collection bears the name of Isidore, that he brought them from Spain. But it never could have been composed by the great Archbishop of Seville; and there is great reason to believe that no Spaniard, but rather some German or Frenchman, began this imposture,
“It likewise seems probable that some of these Decretals have been foisted in since the time of Riculphus. Benedict, a deacon of the church of Mentz, who made a collection of canons for the successors of Riculphus, may have put the last hand to this collection of false Decretals attributed to one Isidore, a different person from the famous Bishop of Seville, and surnamed Peccator, or Mercator. About his time a certain Isidore did come from Spain, along with some merchants, and then withdrew to Mentz. Not improbably, therefore, this man’s name was given to the collection, and it was naturally believed that it was brought from Spain.
“And since these letters first appeared in an
unlearned, dark age, what wonder is it that they were received
On the twin imposture of the “Donation of
Constantine,” it may be well to cite the same learned
authority. But this shall be found elsewhere. Elucidation
II., infra.
Let me now recur to the same candid Gallican doctor, Dupin, who remarks as follows:—
“2. The imposture of these letters is invincibly proved from hence: because they are made up of a contexture of passages out of Fathers, councils, papal epistles, and imperial ordinances, which have appeared after the third century, down to the middle of the ninth.
“3. The citations of Scripture in all these letters follow the Vulgate of St. Jerome, which demonstrates that they are since his time (a.d. 420), and consequently do not proceed from Popes who lived long before St. Jerome.
“4. The matter of these letters is not at all in keeping with the ages when those to whom they are attributed were living.
“5. These Decretals are full of anachronisms. The consulships and names of consuls mentioned in them are confused and out of order; and, moreover, the true dates of the writers themselves, as Bishops of Rome, do not agree with those assumed in these letters.
“6. Their style is extremely barbarous, full of solecisms; and in them we often meet with certain words never used till the later ages. Also, they are all of one style! How does it happen that so many different Popes, living in divers centuries, should all write in the same manner?”
Dupin then goes on to examine the whole series with learning and candour, showing that every single one of them “carries with it unequivocal signs of lying and imposture.” To his pages let the student recur, therefore. I follow him in the following enumeration of the frauds he calmly exposes with searching logic and demonstration:—
1. St. Clement to St. James the Lord’s Brother.—Plainly spurious.
2. The Second Epistle of Clement to the Same.—Equally so.
3. St. Clement to all Suffragan Bishops, Priests, Deacons, and Others of the Clergy: to all Princes Great and Small, and to all the Faithful.
Dupin remarks: “This very title suffices to prove the forgery, as, in the days of St. Clement, there were no “princes great or small” in the Church.” He adds that it speaks of “subdeacons,” an order not then existing, and that it is patched up from scraps of the apocryphal Recognitions.
4. A Fourth Letter of the Same. It is self-refuted by “the same reasons.”
5. The Fifth Letter to St. James of St. Clement, Bishop of Rome and Successor of St. Peter.
“But,” says Dupin, “as St. James died before St. Peter, it necessarily follows, that this epistle cannot have been written by St. Clement.” Further, “We have one genuine epistle of St. Clement, the style of which is wholly different from that of these Decretals.”
6. The Epistle of Anacletus.—Barbarous, full of solecisms and falsehoods.
7. A Second Epistle of Anacletus.—Filled with passages out of authors who lived long after the times of Anacletus.
8. A Third Letter, etc..—Spurious for the same reasons.
9. An Epistle of Evaristus.—Patched up out of writings of Innocent in the fifth century, dated under consuls not contemporaries of the alleged writer.
10. A Second Epistle of the Same.—Stuffed with patchwork of later centuries.
11. An Epistle of Alexander.—Contains passages from at least one author of the eighth century.
12. A Second Epistle of the Same.—Refers to the Council of Laodicea, which was held (a.d. 365) after Alexander was dead.
13. A Third Epistle, etc.—Quotes an author of the fifth century.
14. An Epistle of Xystus.—Dated under a consul that lived in another age, and quotes authors of centuries later than his own day.
15. A Second Epistle of the Same.—Subject to the same objections, anachronisms, etc.
17. An Epistle of Hyginus.—Anachronisms, etc.
18. A Second of the Same.—Stuffed with anachronisms, and falsely dated by consuls not of his age.
19. An Epistle of Pius I.—Full of absurdities, and quotes “the Theodosian Code”!
20. A Second.—It is addressed to Justus, etc. Bad Latin, and wholly unknown to antiquity, though Baronius has tried to sustain it.
21. A Third Letter, etc.—Addressed to Justus, bishop of Vienna. False for the same reasons.
22. An Epistle of Anicetus.—Full of blunders as to dates, etc. Mentions names, titles, and the like, unheard of till later ages.
23. An Epistle of Soter.—Dated under consuls who lived before Soter was bishop of Rome.
24. A Second Letter, etc.—Speaks of “monks,” “palls,” and other things of later times; is patched out of writings of subsequent ages, and dated under consuls not his contemporaries.
25. An Epistle of Eleutherus.—Subject to like objections.
26. A Second Letter, etc.—Anachronisms.
27. A Third Letter, etc.—Addressed to “Desiderius, bishop of Vienna.” There was no such bishop till the sixth century.
28. A Fourth Letter, etc.—Quotes later authors, and is disproved by its style.
29. An Epistle of Zephyrinus.—Little importance to be attached to anything from such a source; but Dupin (who lived before his bad character came to light in the writings of Hippolytus) convicts it of ignorance, and shows that it is a patchwork of later ideas and writers.
30. A Second Letter.—“Yet more plainly an imposture,” says Dupin.
31. An Epistle of St. Callistus.—What sort of a “saint” he was, our readers are already informed. This epistle is like the preceding ones of Zephyrinus.
32. A Second Epistle, etc.—Quotes from writings of the eighth century.
33. An Epistle of Urban.—Quotes the Vulgate, the Theodosian Code, and Gregory the Fourth.
34. An Epistle of Pontianus.—Anachronisms.
35. A Second Epistle, etc.—Barbarous and impossible.
36. An Epistle of Anterus.—Equally impossible; stuffed with anachronisms.
37. An Epistle of Fabianus.—Contradicts the facts of history touching Cyprian, Cornelius, and Novatus.
38. A Second Epistle, etc.—Self-refuted by its monstrous details of mistake and the like.
39. A Third Epistle, etc.—Quotes authors of the sixth century.
40. An Epistle of Cornelius.—Contradicts historical facts, etc.
41. A Second Epistle, etc.—Equally full of blunders. “But nothing,” says Dupin, “shows the imposture of these two letters more palpably than the difference of style from those truly ascribed to Cornelius in Cyprian’s works.”
42. A Third Letter, etc.—Equally false on its face. Dupin, with his usual candour, remarks: “We find in it the word ‘Mass,’ which was unknown to the contemporaries of Cornelius.”
43. An Epistle of Lucius.—It is dated six months before he became Bishop of Rome, and quotes authors who lived ages after he was dead.
44. An Epistle of Stephen.—“Filled with citations out of subsequent authors.”
45. A Second Epistle, etc.—Open to the like objection; it does not harmonize with the times to which it is referred.
Here Dupin grows weary, and winds up his review as follows:—
For like reasons, we must pass judgment, in like manner,
on the two Epistles of Sixtus II.; the two of Dionysius; the three of
St. Felix I; the two of Eutychianus; one of Caius; two of Marcellinus
and those
The following is the Translator’s Preface to these frauds:—
In regard to these
Decretals, Dean Milman says: “Up to this period the
Decretals, the letters or edicts of the Bishops of Rome, according to
the authorized or common collection of Dionysius, commenced with Pope
Siricius, towards the close of the fourth century. To the
collection of Dionysius was added that of the authentic councils, which
bore the name of Isidore of Seville. On a sudden was promulgated,
unannounced, without preparation, not absolutely unquestioned, but
apparently overawing at once all doubt, a new code, which to the former
authentic documents added fifty-nine letters and decrees of the twenty
oldest popes from Clement to Melchiades, [Elucidation
I.] [Elucidation
II.] History of
Latin Christianity, vol. iii. p. 191.
In regard to the authorship and date of the False
Decretals, Dean Milman says: “The author or authors of this
most audacious and elaborate of pious frauds are unknown; the date and
place of its compilation are driven into such narrow limits that they
may be determined within a few years, and within a very circumscribed
region. The False Decretals came not from Rome; the time of their
arrival at Rome, after they were known beyond the Alps, appears almost
certain. In one year Nicholas I. is apparently ignorant of their
existence; the next he speaks of them with full knowledge. They
contain words manifestly used at the Council of Paris, a.d. 829, consequently are of later date. They were
known to the Levite Benedict of Mentz, who composed a supplement to the
collection of capitularies by Ansegise, between a.d. 840–847. The city of Mentz is designated
with nearly equal certainty as the place in which, if not actually
composed, they were first promulgated as the canon law of
Christendom.” History of
Latin Christianity, vol. iii. p. 193. [In the marvellous
confusion of vol. ix. of the Edinburgh series, these Decretals are
mixed up with genuine works as “Fragments of the Third
Century.”]
The Epistles of
Zephyrinus. The little
that is known of Zephyrinus is derived from Eusebius. That
historian states that Zephyrinus succeeded Victor in the presidency of
the Roman church “about the ninth year of the reign of
Severus” (a.d. 201), and that he died in
the first year of the reign of Antoninus (Heliogabalus, a.d. 218). He is several times alluded to in the
fragments ascribed to Caius, or in connection with them. The two letters bearing his name are
forgeries. They belong to the famous collection of False
Decretals forged in the ninth century.
————————————
The First Epistle.
To All the Bishops of Sicily.
Of the final decision of the trials of bishops, and graver ecclesiastical cases in the seat of the apostles.
Zephyrinus, archbishop of the city of Rome, to all the bishops settled in Sicily, in the Lord, greeting.
We ought to be mindful of the grace of God to us, which in His own merciful regard has raised us for this purpose to the summit of priestly honour, that, abiding by His commandments, and appointed in a certain supervision of His priests, we may prohibit things unlawful, and teach those that are to be followed. As night does not extinguish the stars of heaven, so the unrighteousness of the world does not blind the minds of the faithful that hold by the sure support of Scripture. Therefore we ought to consider well and attend carefully to the Scriptures, and the divine precepts which are contained in these Scriptures, in order that we may show ourselves not transgressors, but fulfillers of the law of God.
Now patriarchs and primates, in investigating the
case of an accused bishop, should not pronounce a final decision until,
supported by the authority of the apostles, they find that the person
either confesses himself guilty, or is proved so by witnesses
trustworthy and regularly examined, who should not be fewer in number
than were those disciples whom the Lord directed to be chosen for the
help of the apostles—that is, seventy-two. Detractors also,
who are to be rooted out by divine authority, and the advisers of
enemies (auctores inimicorum), we do not admit in the indictment
of bishops or in evidence against them; nor should any one of superior
rank be indicted or condemned on the accusations of inferiors.
Nor in a doubtful case should a decisive judgment be pronounced; nor
should any trial be held valid unless it has been conducted according
to order. No one, moreover, should be judged in his absence,
because both divine and human laws forbid that. The accusers of
those persons should also be free of all suspicion, because the Lord
has chosen that His pillars should stand firm, and not be shaken by any
one who will. For a sentence should not bind any of them if it is
not given by their proper judge, because even the laws of the world
ordain that that be done. For any accused bishop may, if it be
necessary, choose twelve judges by whom his case may be justly
judged. Nor should he be heard or excommunicated or judged until
these be chosen by him; and on his being regularly summoned at first to
a council of his own bishops, his case should be justly heard by them,
and investigated on sound principles. The end of his case,
however, should be remitted to the seat of the apostles, that it may be
finally decided there. Nor should it be finished, as has been
decreed of old by the apostles or their successors, until it is
sustained by its authority. To it also all, and especially the
oppressed, should appeal and have recourse as to a mother, that they
may be nourished by her breasts, defended by her authority, and
relieved of their oppressions, because “a mother cannot,”
and should not, “forget her son.” The word
“bishops” is omitted in ms. This means the
seventy-third apostolic canon, in which it is ordained that episcopal
cases be not decided but by superior bishops, councils, or the Roman
pontiff. [See note 1, p. 612.] Another reading has
sixty, and another fifty. Whatever be the reading, it is true
that by these decrees are meant the apostolic canons: and
although their number was only fifty, yet, because sometimes several
decrees are comprehended in one canon, there would be no inconsistency
between the number of sixty or seventy apostolic decrees and the number
of fifty apostolic canons (Sev. Bin.). Or, Gallus.
But Saturninus and Gallus were consuls in the year 198, while Victor
was yet alive.
————————————
The Second Epistle.
To the Bishops of the Province of Egypt.
Zephyrinus, archbishop of the city of Rome, to the most beloved brethren who serve the Lord in Egypt.
So great trust have we received from the Lord, the
Founder of this holy seat and of the apostolic church, and from the
blessed Peter, chief of the apostles, that we may labour with unwearied
affection Or, diligence.
[See note 2, p. 612.]
I.
On the Spoliation or Expulsion of certain Bishops.
It has been reported at the seat of the apostles
by your delegates, By these
apocrisarii are meant the deputies of the bishops, and their
locum tenentes, as it were, who manage the affairs of the
Church, hear the cases of individuals, and refer them to the
bishops. They are therefore called apocrisarii, i.e.,
responders, from ἀποκρίνομαι, to respond. Mention is made of them in Justinian Novell.,
Quomodo oporteat Episcopos, chap. xii. Albericus
understands by them the legates of the Pope. [Note 3.] The
ms. reads, “and those wearing the
priestly dignity.”
II.
On the Ordination of Presbyters and Deacons.
Ordinations of presbyters and Levites, moreover,
solemnly perform on a suitable occasion, and in the presence of many
witnesses; and to Or, Gallus.
[See note 5, p. 610.]
————————————
Notes by the American Editor.
1. The translator’s reference to Canon 73 is a mistake, and quite misleading. See vol. vii. Canon 74, p. 504.
2. It is worth while to recall who and what Zephyrinus was. See vol. v. p. 156, Elucidation V.; also same volume of this series, p. 157, Elucidation VI. This unhappy prelate was a heretic; and his decrees and opinions are worthless, as Hippolytus shows. Hence this letter, even were it genuine, would be of no value whatever. Consult also vol. v. p. 156, in Elucidation IV.; also same volume, Elucidation III.
3. On p. 610,
Callistus
succeeded Zephyrinus in the bishopric of Rome, and discharged the
duties of that office for five years. This is all the information
which Eusebius (in his Chronicon and Hist. Eccl., vi. 21)
gives us in regard to Callistus. Later writers make many other
statements. [See note, p. 618.] The letters attributed to him form part
of the False Decretals of the pseudo-Isidorus, mentioned in the notice
of Zephyrinus.
————————————
The First Epistle. Mansi,
Concil., i. 737.
To Bishop Benedictus.
On the Fasts of the Four Seasons, and that no one should take up an accusation against a doctor (teacher).
Callistus, archbishop of the Church Catholic in the city of Rome, to Benedictus, our brother and bishop, greeting in the Lord.
By the love of the brotherhood we are bound, and by our apostolic rule we are constrained, to give answer to the inquiries of the brethren, according to what the Lord has given us, and to furnish them with the authority of the seal of the apostles.
I.
(Of the seasons for fasting.)
Fasting, which ye have learned to hold three times
in the year among us, we decree now to take place, as more suitable, in
four seasons; so that even as the year revolves through four seasons,
we too may keep a solemn fast quarterly in the four seasons of the
year. And as we are replenished with corn, and wine, and oil for
the nourishment of our bodies, so let us be replenished with fasting
for the nourishment of our souls, in accordance with the word of the
prophet Zechariah, who says, “The word of the Lord came to me,
saying, Thus saith the Lord of hosts, As I thought to punish you, when
your fathers provoked me to wrath, and I repented not; so again have I
thought in these days to do well unto Jerusalem, and to the house of
Judah: fear ye not. These are the things that ye shall
do: Speak ye every man the truth to his neighbour; judge the
truth and the judgment of peace in your gates; and let none of you
imagine evil in your hearts against his neighbour, and love no false
oath: for all these are things that I hate, saith the Lord of
hosts. And the word of the Lord of hosts came unto me, saying,
Thus saith the Lord of hosts, The fast of the fourth month, and the
fast of the fifth, and the fast of the seventh, and the fast of the
tenth, shall be to the house of the Lord joy and gladness, and cheerful
feasts; only love the truth and peace, saith the Lord of
hosts.”
II.
(Of accusations against doctors.)
Moreover, let no one take up an accusation against
a doctor (teacher), because it is not right for sons to find
fault with fathers, nor for slaves to wound their masters. Now,
all those whom they instruct are sons of doctors; and as sons ought to
love their fathers after the flesh, so ought they to love their
spiritual fathers. For he does not live rightly who does not
believe rightly, or who reprehends fathers, or calumniates
See
Augustine’s Confessions, book ix. ch. ix. See Augustine on
See Ambrose,
Epistle xxi. In the year
222.
————————————
The Second Epistle.
To All the Bishops of Gaul.
(Of conspiracies and other illicit pursuits, that they be not engaged in, and of the restoration of the lapsed after penitence.)
Callistus to our most dearly beloved brethren, all the bishops settled throughout Gaul.
By the report of very many, we learn that your love, by the zeal of the Holy Spirit, holds and guides the helm of the Church so firmly in the face of all assaults, that by God’s will it is conscious neither of shipwreck nor of the losses of shipwreck. Rejoicing, therefore, in such testimonies, we beg you not to permit anything to be done in those parts contrary to the apostolic statutes; but, supported by our authority, do ye check what is injurious, and prohibit what is unlawful.
(Of those who conspire against bishops, or who take part with such.)
Now we have heard that the crime of conspiracies
prevails in your parts, and it has been shown us that the people are
conspiring against their bishops; of which crime the craft is hateful,
not only among Christians, but even among the heathen, and it is
forbidden by foreign laws. And therefore the laws not only of the
Church, but of the world, condemn those who are guilty of this crime;
and not only those indeed who actually conspire, but those also who
take part with such. Comp.
II.
(Of those who have intercourse with excommunicated persons, or with unbelievers.)
Those, too, who are excommunicated by the priests,
let no one receive previous to the just examination of both sides; nor
let him have any intercourse with such in speech, or in eating or
drinking, or in the salutation with the kiss, nor let him greet such;
because, whosoever wittingly holds intercourse with the excommunicated
in these or other prohibited matters, will subject himself, according
to the ordinance of the apostles, The reference is
to the 11th and 12th of the canons of the apostles. [Vol. vii. p.
501, this series.]
III.
(That no bishop should presume in anything pertaining to another’s parish, and of the transference of bishops.)
Let no one, again, trespass upon the boundaries of
another, nor presume to judge or excommunicate one belonging to
another’s parish; because such judgment or ordination, or
excommunication or condemnation, shall neither be ratified nor have any
virtue; since no one shall be bound by the decision of another judge
than his own, neither shall he be condemned by such. Whence also
the Lord speaks to this effect: “Pass not the ancient
landmarks which thy fathers have set.” Canons 35 and
36. [Vol. vii. p. 503.]
IV.
(Of marriages among blood-relations, and of those who are born of them; and of accusations which the laws reject.)
Moreover, marriages among blood-relations are forbidden, since all laws, both sacred and secular, forbid such. Wherefore the divine laws not only expel, but even anathematize, those who do so, and those who spring from them. Secular laws, again, call such persons infamous, and interdict them from inheriting. And we too, following our fathers, and keeping close by their footsteps, brand such with infamy, and hold them to be infamous, because they are sprinkled with the stains of infamy. Neither ought we to admit those men or their accusations, that secular laws reject. (For who doubts that human laws, when they are not inconsistent with reason and honour, are to be embraced, especially when they either further the public good or defend the authority of the ecclesiastical office, and uphold it as a help?) And we call those blood-relations whom divine laws, and those of the emperors, both Roman and Greek, name blood-relations, and whom they admit to the right of inheriting, and cannot exclude from that. Marriages, then, between such are neither lawful nor capable of holding good, but are to be rejected. (And if any such are attempted in rash daring, they come to be rescinded by apostolic authority.)
V.
(Of those who ought not to be admitted to prefer an accusation, or to bear witness; and that evidence is not to be given but on things happening in the person’s presence.)
Whosoever, therefore, has not been lawfully married, or
has been united without the dotal title (dotali titulo) and the
blessing of a priest, cannot by any means bring a charge against
priests, or those who are lawfully married, or bear witness against
them, since every one who is polluted with the stain of incest is
infamous, and is not allowed to accuse the above-named. And
consequently not only they, but all those too who agree with them, are
to be rejected, and are rendered infamous. We hold that the same
should also be the case with robbers, or with those who assault the
elderly. The laws of the world, indeed, put such persons to
death; but we, with whom mercy has the first place, receive them under
the mark of infamy to repentance. That infamy also with which
they are stained, we are not able to remove; but our desire is to heal
their souls by public penitence, and by satisfaction made to the
Church: for public sins are not to be purged by secret
correction. Those, again, who are suspected in the matter of the
right faith, should by no means be admitted to prefer charges against
priests, and against those of whose faith there is no doubt; and such
persons should be held of doubtful authority in matters of human
testimony. Their voice, consequently, should be reckoned invalid
whose faith is doubted; and no credit should be given to those who are
ignorant of the right faith. Accordingly, in judg Comp.
VI.
(As to whether a priest may minister after a lapse.)
For those are in error who think that the priests
of the Lord, after a lapse, although they may have exhibited true
repentance, are not capable of ministering to the Lord, and engaging
their honourable offices, though they may lead a good life thereafter,
and keep their priesthood correctly. And those who hold this
opinion are not only in error, but also seem to dispute and act in
opposition to the power of the keys committed to the Church,
whereof it is said: “Whatsoever ye shall loose on earth,
shall be loosed in heaven.” In the year
222.
————————————
Note by the American Editor.
See p. 613, note 1. For Callistus and his times, see the testimony of Hippolytus, vol. v. pp. 158, 159, 160; Elucidations X., XI., XII., XIII., XIV., XV. It must be owned that the forgery is better than the genuine productions of this forerunner of the Popes of the ninth and tenth centuries. The title “Pope,” in its later sense, seems not inappropriate to such a character.
Urban was the
successor of Callistus. The letter ascribed to him is one of the
pseudo-Isidorian forgeries.
To All Christians.
————————————
Of the church’s receiving only the property of
the faithful, and not the price of the same, as in the times of the
apostles; and as to why elevated seats should be prepared in the
churches for the bishops; and as to the fact that no one should have
intercourse with those whom the bishops excommunicate, and that no one
should receive those whom they have cast out in any manner
whatever. Mansi,
Concil. Collect., i. p. 748.
Urban, bishop, to all Christians, in sanctification of the spirit, in obedience and sprinkling of the blood of Jesus Christ our Lord, greeting.
It becomes all Christians, most dearly beloved, to
imitate Him whose name they have received. “What doth it
profit, my brethren,” says the Apostle James, “though a man
say he hath faith, and have not works?”
I.
Of the life in common, and of the reason why the Church has begun to hold property.
We know that you are not ignorant of the fact that
hitherto the principle of living with all things in common has been in
vigorous operation among good Christians, and is still so by the grace
of God; and most of all among those who have been chosen to the lot of
the Lord, that is to say, the clergy, even as we read in the Acts of
the Apostles: “And the multitude of them that believed were
of one heart and of one soul: neither said any of them that ought
of the things which he possessed was his own; but they had all things
common. And with great power gave the apostles witness of the
resurrection of Jesus Christ: and great grace was upon them
all. Neither was there any among them that lacked: for as
many as were possessors of lands or houses sold them, and brought the
prices of the things that were sold, and laid them down at the
apostles’ feet: and distribution was made unto every man
according as he had need. And Joseph, who by the apostles was
surnamed Barnabas (which is, being interpreted, the son of
consolation), a Levite, and of the country of Cyprus, having land, sold
it, and brought the money, and laid it at the apostles’
feet;”
II.
Of the persons by whom, and the uses for which, ecclesiastical property should be managed, and of the invaders thereof.
The property, moreover, in the possession of the several
parishes was left in the hands of the bishops, who hold the place of
the apostles; and it is so to this day, and ought to be so in all
future time. And out of those possessions the bishops and the
faithful as their stewards ought to furnish to all who wish to enter
the life in common all necessaries as they best can, so that none may
be found in want among them. For the possessions of the faithful
are also called oblations, because they are offered to the Lord.
III.
As to any one’s attempting to take from the Church the right of holding property.
By the increase, therefore, and the mode of life which have been mentioned, the churches over which the bishops preside have grown so greatly with the help of the Lord, and the greater part of them are now in possession of so much property, that among them there is not a man who, selecting the life in common, is kept in poverty; but such an one receives all necessaries from the bishop and his ministers. Therefore, if any one in modern or in future time shall rise up and attempt to divert that property, let him be smitten with the judgment which has been already mentioned.
IV.
Of the seats of the bishops.
Furthermore, as to the fact that in the churches
of the bishops there are found elevated seats set up and prepared like
a throne, they show by these that the power of inspection and of
judging, and the authority to loose and bind, are given to them by the
Lord. Whence the Saviour Himself says in the Gospel,
“Whatsoever ye shall bind on earth shall be bound in heaven; and
whatsoever ye shall loose on earth shall be loosed in
heaven.”
V.
That no one should have intercourse with those with whom the bishop has no intercourse, or receive those whom he rejects.
These things, then, we have set before you, most dearly
beloved, in order that ye may un
VI.
Of the engagement made in baptism, and of those who have given themselves to the life in common.
And in exhorting you, we also admonish all who have
embraced the faith of Christ, and who have taken from Christ the name
of Christian, that ye make your Christianity vain in no respect, but
keep stedfastly the engagement which ye took upon yourselves in
baptism, so that ye may be found not reprobate, but worthy in His
presence. And if any one of you has entered the life which has
all things common, and has taken the vow to hold no private property,
let him see to it that he make not his promise vain, but let him keep
with all faithfulness this engagement which he has made to the Lord, so
that he may acquire for himself not damnation, but a reward; for it is
better for a man not to take a vow at all than not to discharge to the
best of his ability the vow that he has made. For they who have
made a vow, or taken on them the faith, and have not kept their vow, or
have carried out their life in things evil, are punished more severely
than those who have carried out their life without a vow, or have died
without faith, but not without doing good works. For to this end
have we received a reasonable mind by the gift of nature, and the
renewal also of the second birth, that, according to the apostle, we
may discern (sapiamus) rather things above, and not things
on the earth;
“Sectatori,” for which read “factori.”
VII.
Of the imposition of the bishop’s hand.
For all the faithful ought to receive the Holy
Spirit after baptism by imposition of the hand of the bishops, so that
they may be found to be Christians fully; because when the Holy Spirit
is shed upon them, the believing heart is enlarged for prudence and
stedfastness. We receive of the Holy Spirit in order that we may
be made spiritual; for the natural man receiveth not the things of the
Spirit of God.
Eusebius
tells us that Pontianus was bishop of the Roman church five or six
years (230–235 a.d.). He succeeded
Urbanus. The letters are the forgeries of the
pseudo-Isidorus.
————————————
The First Epistle. Mansi,
Concil. Collect., i. 735.
To Felix Subscribonius.
On the honour to be bestowed on priests.
Pontianus, bishop, to Felix Subscribonius, greeting.
Our heart is exceedingly rejoiced with your
goodness, in that you strive by all means in your power to carry out
the practice of holy religion, and strengthen sad and destitute
brethren in faith and religion. Wherefore we implore the mercy of
our Redeemer, that His grace may support us in all things, and that He
may grant us to carry out in effect what He has given us to aspire
after. In this good thing, therefore, the benefits of recompense
are multiplied just in proportion as our zeal for the work
increases. And because in all these things we need the assistance
of divine grace, we implore with constant prayers the clemency of
Omnipotent God, that He may both grant us the desire for these good
works which should ever be wrought by us, and give us power also to
perform them, and direct us in that way, for the fruit of
well-doing—which way the Pastor of pastors declared
Himself to be—so that ye may be able to carry out through Him,
without whom nothing can be done, those good works which you have
begun. Moreover, with respect to the priests of the Lord whom we
have heard you aid against the plots of wicked men, and whose cause you
sustain, know ye that in so doing ye please God greatly, who has called
them to the service of Himself, and has honoured them with so intimate
a fellowship with Him, that through them He accepts the oblations of
others, and pardons their sins, and reconciles them with Him.
They also make the body of the Lord with their own mouth
(proprio ore corpus Domini conficiunt), and give it
to the people. For of them it is said: He that hurteth you,
hurteth me; and he that doeth you an injury, shall receive again that
which he hath done unrighteously. Perhaps
Furthermore, hailing your goodness with paternal
pleasantness, we beg you not to fail in the good works which ye have
begun. And may no one be able to turn you from them; but may the
clergy and servants of God, and all Christians who sojourn in those
parts, fully discover by the love of Christ and Saint Peter the
disposition of your charity in all things, and obtain the comforts of
your favour in every necessity that may arise; to the end that all may
be defended and helped by your aid, and that we, too, may owe you
thanks, and that our Lord Jesus Christ may make good to you
eternal glory, and that the blessed Apostle Peter, the chief of the
apostles, in whose cause you spend yourselves, may open the gate of
that same glory.—Given on the 10th day before the kalends of
February (the 23d of January), in the consulship of the most
illustrious Severus and Quintianus. In the year
235.
————————————
The Second Epistle.
To All Bishops.
On brotherly love, and on avoiding the evil.
Pontianus, bishop of the holy and universal Church, to all who worship the Lord aright, and love the divine worship, greeting.
Glory to God in the highest, and on earth peace to
men of good will.
For a furious man kindleth strife; and a sinful man will
disquiet friends, and make enmity among them that be at peace.
For even as the trees of the wood are, so will the fire burn; and as a
man’s strength is, so will his anger be; and as his riches are,
so will he make his anger rise. An hastened contention will
kindle a fire, and an hastening quarrel will shed blood, and a
testifying (testificans) tongue will bring death. If thou
blow upon the spark, it will burn like a fire; and if thou spit upon
it, it will be extinguished: and both these come out of the
mouth. Cursed be the whisperer and doubled-tongued, for such have
troubled many that were at peace. A third (tertia)
tongue hath disquieted many, and driven them from nation to
nation: the fortified cities of the rich it hath pulled down, and
overthrown the houses of great men. It has subverted the virtues
of peoples, and has destroyed strong nations. A third tongue hath
cast out truthful Veridicas.
The text reads “Viratas.”
————————————
Note by the American Editor.
In Bower’s History of the Popes (ed. Philadelphia, 1847), vol. i. p. 22, may be seen an interesting note on the “Pontifical” of Bucherius, under the name of Pontianus. It was this bishop who is said to have condemned Origen. He probably shared the fate of Hippolytus in exile, and was martyred under Maximin the Thracian.
Anterus
succeeded Pontianus in the bishopric of the Roman church (232–236
a.d.). The letter ascribed to him is one
of the pseudo-Isidorian forgeries.
————————————
The Epistle.
On the translation of bishops and of episcopal seats.
To the brethren, most dearly beloved, constituted to be bishops in the provinces of Bœtica and Toletana, Bishop Anterus sends greeting in the Lord.
I should wish, my dearest brethren, always to
receive the glad account of your sincere love and peace, so that the
signs of your welfare might be promoted in turn by the dissemination of
our letters among you, if our ancient enemy should give us quiet and
deliverance from his attacks; who was a liar from the
beginning,
Now, of the transference of bishops, on which
subject it has been your wish to consult the holy seat of the apostles,
know ye that that may lawfully be done for the sake of the common good,
or when it is absolutely necessary, but not at the mere will or bidding
of any individual. Peter, our holy master, and the prince of the
apostles, was translated for the sake of the common good from Antioch
to Rome, in order that he might be in a position there of doing more
service. Eusebius also was transferred from a certain minor city
to Alexandria by apostolic authority. In like manner Felix, on
account of the doctrine and the good life which he maintained, was
translated by the common consent of the bishops and the other priests,
and the people from the city in which, on the election of the citizens,
he had been ordained, to Ephesus. For that man is not chargeable
with shifting from city to city who does not do that of his own
inclination or by the force of ambition, but who is transferred for the
general good, or in virtue of some necessity, by the counsel and with
the consent of the chief parties. Nor can he be said to transfer
himself from a smaller city to a larger, who is placed in that position
not by his own self-seeking or his own choice, but either as being
driven out of his own proper seat by force, or as being compelled by
some necessity, and who without pride and in humility has been
translated and installed there by others for the good of the place or
the people: for man looketh on the countenance, but the Lord
seeth the heart. And the Lord, speaking by the prophet, says,
“The Lord knows the thoughts of men, that they are
vanity.”
What greater charity, I pray you, can there be, or
what more profitable service of piety, on the part of any one to
another, than to deliver him from the darkness of ignorance and the
thick darkness of inexperience, and restore him, in fine, by the
nutriment of the doctrine of the true faith, not for gain indeed, or
ambition, but for instruction and edification? [For he becomes,
so to speak, the hand for the maimed, the foot for the lame, the eye
for the blind, The bracketed
passage is wanting in one manuscript.
Now for both parties—namely, for those who
endure a famine of the word of God, and for bishops who endure straits,
when they are installed in other cities for the common good—no
small degree of mercy is shown. And they who deny this, although
they have the form of godliness, do yet deny the power
thereof.
Now, however, the disobedient is cut off by
spiritual chastisement; and being cast out of the church, is torn by
the rabid mouth of demons. Thus far
Jerome.
Given on the 12th day before the kalends of April (the 21st of March), in the consulship of the most illustrious Maximianus and Africanus.
Fabian was
bishop of Rome from 236 to 250 a.d. The
letters ascribed to him are rejected by all as spurious.
————————————
The First Epistle.
To All the Ministers of the Church Catholic.
Of those who ought not to be admitted to clear themselves, and of the duty of having no fellowship with the excommunicated.
To the dearly-beloved brethren in the ministry of the Church Catholic in all regions, Fabian sends greeting in the Lord.
By the divine precepts and the apostolic
institutes, we are admonished to watch in behoof of the position of all
the churches with unwearied interest. Whence it follows that you
ought to know what is being done in things sacred in the church of
Rome, in order that, by following her example, ye may be found to be
true children of her who is called your mother. Accordingly, as
we have received the institution from our fathers, we maintain seven
deacons in the city of Rome distributed over seven districts of the
state, who attend to the services enjoined on them week by week, and on
the Lord’s days and the solemn festivals, in concert with the
subdeacons, and acolytes, and servants of the succeeding orders, and
hold themselves in readiness every hour for religious duty, and for the
discharge of all that is enjoined upon them. In like manner ought
ye also to do throughout your different cities, as may be convenient,
that religious duty may be discharged zealously and regularly, without
any delay or negligence. Furthermore, we have ordained in like
manner seven subdeacons who shall stand by (imminerent) the
seven notaries, and bring into one full and accurate account the
histories of the martyrs, and lay them before us for our
examination. And this, too, we urge you all to do, so that no
doubt or questioning of these things may arise in later times;
“for whatsoever things were written, were written for our
learning.”
Clementines: Ep. of Clem. to James, xviii. [P. 221,
supra.]
If, however, any one is not friendly, and speaks with
those with whom he (his chief) speaks not, such an one belongs to those
who seek to exterminate the Church of God; and though he seems to be
with you in body, he is against you in mind and heart. And such
an one is a much more dangerous enemy than those who are without, and
who are openly hostile. For this man under the guise of
friendship acts the part of an enemy, and scatters and ruins the
church. And therefore, dearly beloved, in these apostolic
institutes we warn and teach you, that your charity, being instructed
therein (effecta certior), may hereafter study to act with
greater care and prudence, so that perverse and unbelieving men may not
have the power of injuring the faithful and well-disposed; for the hope
of such, and of all the ungodly, is like dust that is blown away with
the wind; and like a thin froth that is driven away with the storm; and
like as the smoke which is dispersed here and there with a tempest, and
as the remembrance of a guest of a single day that passeth
away. In the year
236.
————————————
The Second Epistle.
To All the Bishops of the East.
That the chrism The unguent
of oil and balsam used in the so-called sacrament of
confirmation. [See p. 604, supra.]
Fabian, bishop of the city of Rome, to all the bishops of the East, and to the whole body of the faithful, greeting in the Lord.
Your love for the seat of the apostles requires counsels which we neither can nor ought to deny you. It is clear, moreover, that our predecessors did this for the bishops of many districts; and brotherly charity and the debt of obedience impose the duty of so doing also upon us who, by the bountiful goodness of God, are placed in the same seat. Care, therefore, is to be had by your solicitude, that neither remissness may avail to neglect, nor presumption be able to disturb, those things which have been ordained by the apostles and their successors, and established under the inspiration of the Holy Spirit. But as it was proper that that should be defined which the use of right order required, so what has been so defined ought not to be violated.
I.
That new chrism should be made every year, and the old be burnt.
Now, among other matters, in your letter we find it
stated that certain bishops of your dis
II.
Of the right of bishops not to be accused or hurt by detraction.
You desired also to consult us, as we find in the
above-mentioned letter of yours, on the subject of the accusing of
priest,—a thing which, as we learn also from the same epistle, is
exceedingly frequent among you. You have intimated, besides, that
very many notice that not a few in places of ecclesiastical dignity do
not live in a manner conformable to the discourses and sacraments with
which the people are served by their means. O miserable men, who
in looking at these forget Christ, who long since indeed told us how
that the law of God should be obeyed, rather than that those should be
looked to for imitation who do not the things which they say; and
bearing with the traitor himself even to the end, He sent him also
along with the rest to preach the Gospel. For the apostles had no
such custom, neither did they teach that it was one fit to be
had. And to like effect their successors also, foreseeing by the
Spirit of God things to come, have determined largely on such
subject. Besides, as you read in the Acts of the Apostles,
“There was at that time among them that believed one heart and
one soul; neither said any of them that ought of the things which he
possessed was his own; but they had all things common.”
Accordingly we have set these matters before you, in
order that those who now know it not may know this; viz., that the
priests, too, whom the Lord has taken to Himself from among all men,
and has willed to be His own,
And pride is hateful before God and men, and all
iniquity is execrable. “The Lord hath destroyed the memory
of the proud, and hath left the memory of the humble in mind. The
seed of men shall be honoured, this seed that feareth God.
But that seed shall be dishonoured that transgresseth the commandments
of the Lord. Among brethren, he that is chief is honourable; and
they that fear the Lord shall be in His eyes. My son, saith
Solomon, preserve thy soul in meekness, and give honour to him whom
honour beseemeth.”
————————————
To Bishop Hilary.
That extraneous judgments should be rejected, and that the accused person should carry out his cause in his own locality; and that every one who brings forward a charge should intimate in writing his ability to prove it, and that if he fails to prove what he alleges, he should bear the penalty which he advanced.
Fabian, to my dearly beloved brother Bishop Hilary.
We ought to be mindful of the grace of God to us, who, in the compassion of His own regard, hath raised us for this reason to the summit of sacerdotal dignity, that by cleaving to His commandments, and by being set in a certain eminence as overseers of His priests, we may restrain things unlawful, and inculcate things that are to be followed. For we have heard that in those western parts in which you dwell, the craft of the devil rageth so violently against the people of Christ, and breaketh forth in delusions so manifold, that it oppresseth and troubleth not only the secular laity, but the priests of the Lord themselves also. Wherefore, involved as we are in deep grief, we cannot conceal what we ought severely to correct. Accordingly a sufficient remedy must be employed for such wounds, lest a hasty facility in the cure may prove of no service for the deadly disease of the head; and lest the trouble, by being too easily dealt with, may involve, through the defect of an illegitimate mode of cure, the hurt and the healers together in its evil.
I.
Of those who ought not to be admitted to the right of accusation.
On this account, therefore, we decree and resolve, that those who are not of good conversation, or whose life is impeachable, or whose faith and life and liberty are unknown, should not have the power of accusing the priests of the Lord, lest vile persons should thus be admitted to the liberty of accusing them. In like manner, those who are involved in any matters of accusation, or who are under suspicion, should not have a voice in laying charges against their seniors; for the voice of the suspected and the inimical is wont to oppress the truth.
II.
Of extraneous judgments.
Moreover, by a general ordinance, and without prejudice to the authority of the apostles in all things, we prohibit extraneous judgments, because it is not fit that he should be judged by strangers, who ought to have those of his own province and those elected by himself as his judges, unless an appeal has been made. Wherefore, if any one of the bishops is accused on precise charges, he ought to be heard by all the bishops who are in the province; for it is not right that an accused person should be heard elsewhere than in his own circuit. Again, if any one is of opinion that he has a judge adverse to him, he should claim the right of appeal; and an appellant ought to be injured by no kind of oppression or detention; but an appellant ought to have the liberty of righting his case, when wronged, by the remedy of appeal. There ought also to be liberty of appeal in criminal cases. And the right of appealing ought to be denied to no one whom judgment has destined for punishment.
III.
Of the arraigned.
A person arraigned ought to plead his cause before his judge; and an arraigned person may refuse to speak, if he choose so, before one who is not his own proper judge; and indulgence (induciæ) should be granted to the arraigned as often as they appeal.
IV.
Of the case of any one bringing forward a charge in passion, or failing to prove his allegations.
If, then, any one in passion brings a charge rashly against any one, mere abuse is not to be taken for an accusation. But a certain time being allowed for dealing with the matter, the person should profess his ability in writing to prove what he has alleged in passion; so that, if he should happen to think better of the things he uttered in passion, and decline to repeat or write them, the person may not be held as charged with the crime. Every one, therefore, who adduces a charge, ought to state in writing his ability to prove it. And, indeed, a cause should always be dealt with in the place where the charge is admitted; and the man who fails to substantiate his allegation, should himself bear the penalty which he advanced.
V.
On the question of an accused bishop appealing to the seat of the apostles.
It is determined, moreover, that, in the case of an
accused bishop appealing to the seat of the apostles, that should be
held to be a settle
————————————
Note by the American Editor.
It should be borne in mind by the reader that the holy martyr Fabian must not be less esteemed because this forgery was put upon him long after his decease. The forger puts many good things into his work, to make it accord with the character to which he attributes good and bad together. So with all the Decretals: they are made specious by piety and texts of Scripture.
————————————
Taken from the Decretal of Gratian.
I.
That the man who refuses to be reconciled to his
brother should be reduced by the severest fastings. Dist. 90,
Si quis contristatus. Basil, in Reg., c.
74.
If any injured person refuses to be reconciled to his brother, when he who has injured him offers satisfaction, he should be reduced by the severest fastings, even until he accepts the satisfaction offered him with thankful mind.
II.
The man is rendered infamous who knowingly presumes
to forswear himself. 6, Q. 1,
Quicunque sciens. Regino in the Book of
Penance.
Whosoever has knowingly forsworn himself, should be put for forty days on bread and water, and do penance also for the seven following years; and he should never be without penance; and he should never be admitted to bear witness. After this, however, he may enjoy communion.
III.
A man and a woman subject to madness cannot enter
into marriage. 32, Q.
7, Neque furiosus. And in the Decret. Ivo., book
vi., Regino adduces it from the law of Rome.
Neither can a mad man nor a mad woman enter into the marriage relation. But if it has been entered, then they shall not be separated.
IV.
Marriage relations in the fifth generation may unite
with each other; and in the fourth generation, if they are found, they
should not be separated. 35, Q. 2
and 3, De propinquis. From the Pœnitentiale of
Theodorus.
Concerning relations who enter affinity by the connection of husband and wife, these, on the decease of wife or husband, may form a union in the fifth generation; and in the fourth, if they are found, they should not be separated. In the third degree of relationship, however, it is not lawful for one to take the wife of another on his death. In an equable manner, a man may be united in marriage after his wife’s death with those who are his own kinswomen, and with the kinswomen of his wife.
To the immediately preceding notice. From the
same.
Those who marry a wife allied by blood, and are separated, shall not be at liberty, as long as both parties are alive, to unite other wives with them in marriage, unless they can plead the excuse of ignorance.
V.
Blood connections alone, or, if offspring entirely
fails, the old and trustworthy, should reckon the matter of propinquity
in the synod. 35, Q. 6,
Consanguineos extraneorum. And in the Decret. Ivo.,
vii.
No alien should accuse blood connections, or reckon the matter of consanguinity in the synod, but relations to whose knowledge it pertains,—that is, father and mother, sister and brother, paternal uncle, maternal uncle, paternal aunt, maternal aunt, and their children. If, however, offspring entirely fails, the bishop shall make inquiry canonically of the older and more trustworthy persons to whom the same relationship may be known; and if such relationship is found, the parties should be separated.
VI.
Every one of the faithful should communicate three
times a year. De
Consecr., dist. 2, Etsi non. And in the
Decret. Ivo., i.
Although they may not do it more frequently, yet at least three times in the year should the laity communicate, unless one happen to be hindered by any more serious offences,—to wit, at Easter, and Pentecost, and the Lord’s Nativity.
VII.
A presbyter should not be ordained younger than
thirty years of age. Dist.
78, Si quis, 30; and in the Decret. Ivo., iii.; from
Martin Bracar, ch. 20.
If one has not completed thirty years of age, he should in no way be ordained as presbyter, even although he may be extremely worthy; for even the Lord Himself was baptized only when He was thirty years of age, and at that period He began to teach. It is not right, therefore, that one who is to be ordained should be consecrated until he has reached this legitimate age.
————————————
I.
That the oblation of the altar should be made each Lord’s day.
We decree that on each Lord’s day the oblation of the altar should be made by men and women in bread and wine, in order that by means of these sacrifices they may be released from the burden of their sins.
II.
That an illiterate presbyter may not venture to celebrate mass.
The sacrifice is not to be accepted from the hand of a priest who is not competent to discharge the prayers or actions (actiones) and other observances in the mass according to religious usage.
————————————
Elucidations.
I
(From Clement to Melchiades, p. 607.)
The early Bishops of Rome, who till the time of Sylvester (a.d. 325) were, with few exceptions, like him pure and faithful shepherds, and not lords over God’s heritage, shall here be enumerated. But first let us settle in few words the historic facts as to the See.
St. Paul was, clearly, the Apostolic founder of
the Roman church, as appears from Holy Scripture. St. Peter seems
to have come to Rome not long before his martyrdom. Linus and
Cletus could not have been Bishops of Rome, for they were merely
coadjutors of the Apostles during their lifetime. Clement
was the first who succeeded to their work after their death; and
thus he should unquestionably be made the first of the Roman
bishops,—a position of which he was eminently worthy, for his was
the spirit of St. Peter himself, See his
genuine Epistle, vol. i. p. 1, this series. Compare vol. i. pp.
69, 416, with vii. p. 478.
1. St. Paul was the “Apostle of the Gentiles,” and St. Peter of “the Circumcision.”
2. St. Paul came first to Rome, and organized the Christians he found there after the pattern “ordained in all the churches.”
3. He had Linus for his coadjutor, being himself a prisoner, until he went into Spain.
4. St. Peter came to Rome (circa a.d. 64), and laboured with the Jewish Christians there, St. Paul recognising his mission among them.
5. This Apostle (soon thrown into prison) had Cletus for his coadjutor.
6. In the Neronian persecution Linus seem to have suffered with St. Paul, and probably Cletus as well. The latter died before St. Peter.
7. St. Peter, therefore, about to suffer himself, ordains Clement to succeed him.
8. As he was the first “successor of the Apostles,” therefore, in the See of Rome, and the first who had jurisdiction there (for the Apostles certainly never surrendered their mission to their coadjutors), it follows that Clement was the first Bishop of Rome.
9. This is confirmed by the earliest testimony,—that of Ignatius.
10. It agrees with Tertullian’s testimony, and he speaks (as a lawyer and expert) from “the registers.” Irenæus, speaking less precisely, may be harmonized with these testimonies without violence to what he reports.
1. Clement a.d. 68–71.
2. Evaristus a.d. 72–108.
3. Alexander a.d. 109–117.
4. Xystus I. a.d. 117–127.
5. Telesphorus a.d. 127–138.
6. Hyginus a.d. 139–142.
7. Pius a.d. 142–156.
8. Anicetus a.d. 156–168.
9. Soter a.d. 168–176.
10. Eleutherus a.d. 176–189.
11. Victor a.d. 190–201.
12. Zephyrinus a.d. 201–218.
13. Callistus a.d. 218–222.
14. Urban a.d. 223–230.
15. Pontianus a.d. 230–234.
16. Anterus a.d. 235–236.
17. Fabianus a.d. 236–249.
18. Cornelius a.d. 251–251.
19. Lucius a.d. 252–252.
20. Stephen a.d. 253–256.
21. Xystus II. a.d. 257–258.
22. Dionysius a.d. 259–269.
23. Felix a.d. 269–274.
24. Eutychianus a.d. 275–282.
25. Caius a.d. 283–295.
26. Marcellinus a.d. 296–304.
27. Marcellus a.d. 308–309.
28. Eusebius a.d. 310–310.
29. Melchiades a.d. 311–314.
30. Sylvester a.d. 314–335.
N.B.—After a.d. 325 the Bishops of Rome are canonical primates; the Bishops of New Rome primates equally, but second on the list; then Alexandria, Antioch, Ephesus. The Councils of Constantinople and Chalcedon state that these primacies were awarded because Rome and New Rome were the capitals of the œcumene, or empire. The primacy conferred no authority over the sister Sees of Apostolic foundation, and recognised no inequality among bishops, save those of such honorary distinction.
The Patriarchate.
1. From (a.d. 325) Sylvester to Gregory the Great, and his successor, who lived but one year, the Bishops of Rome were canonical primates.
2. Boniface III. accepted the court title of “Universal Bishop” (a.d. 606) from the Emperor Phocas, but it was not recognised by the Church.
3. From this time to Adrian I. many Bishops of Rome vied with those of Constantinople to augment their honour and power. The establishment of the Western Empire (a.d. 800) made their ambitious claims acceptable to the Latins; and they became primates of all Christendom in Western estimation, with extra-canonical and indefinite claims as “successors of St. Peter.”
4. Nicholas I. (a.d. 863), by means of the False Decretals, gave shape to these extra-canonical claims, abrogated the Nicene Constitutions in the West by making these Decretals canon-law, and asserted a supremacy over the old patriarchares, which they never allowed: hence the schism of the West from the Apostolic Sees of the East, and from the primitive discipline which established the Papacy, as now understood.
5. From Nicholas I. (who died a.d. 867) the Latin churches recognised this Papacy more or less; the Gallicans resisting, though feebly, by asserting their “liberties,” according to Nicene Constitutions.
6. Gregory VII., honestly persuaded that the Decretals were authentic, enforced these spurious canons without reference to antiquity, and pronounced the title of “Pope” the sole and peculiar dignity of the Bishops of Rome a.d. 1073. He reigned from a.d. 1061 to 1085.
7. The churches of England and France, which claimed to be outside of the “holy Roman Empire,” under kings whose own crowns were “imperial,” maintained a perpetual contest with the Papacy, admitted the extra-canonical “primacy,” but resisted all claims to “supremacy.”
9. The Council of Trent, after the Northern revolt from the Papacy and School-doctrine, sat seventeen years (from a.d. 1545 to a.d. 1563) framing the “Roman-Catholic Church” out of the remainder of national churches, depriving them of their nationalities, and making out of them all, with the missions in America, one mixed confederation, to which it gave a new creed and new organic laws; debasing the entire episcopate (which it denied to be an order distinct from that of presbyters), and making the Pope the “Universal Bishop,” with other bishops reduced to presbyters, acting as his local vicars.
10. The Gallicans feebly withstood these changes, and strove to maintain the primitive Constitutions by accommodations with their theory of the “Gallican liberties,” as founded by St. Louis.
11. Gallicanism was extinguished by Pope Pius IX., who proclaimed the Pope “infallible,” and thus raised his “supremacy” into an article of the Roman-Catholic faith.
12. The following is the modern creed of
“Roman Catholics,” which, with the latest additions,
embodies a library of dogmas in the eleventh article, and now,
since the decree of Infallibility makes the entire
Bullary (a vast library of decrees and definitions), equally
part of the Creed. De
Maistre, thinking to overthrow the Anglicans, and imagining the
Thirty-nine Articles to be “terms of communion” in the
Anglican Church, where they never were, commits himself rashly to the
following position: “If a people possess one of these
Codes of Belief, we may be sure of this: that the religion
of such a people is false.” No people on earth has such as
enormous Code of Belief as those who profess the creed of Pius
the Fourth, and who accept the decrees of Pius the Ninth. See De
Maistre, Le Principe Générateur, etc., p. 20, Paris,
1852. This Trent Creed is the fruit of the Decretals.
The Trentine Creed, or the Creed of Pius IV., a.d. 1564.
1. I most stedfastly admit and embrace Apostolical and ecclesiastical traditions, and all other observances and constitutions of the Church.
2. I also admit the Holy Scripture according to that sense which our holy mother the Church has held, and does hold, to which it belongs to judge of the true sense and interpretations of the Scriptures. Neither will I ever take and interpret them otherwise than according to the unanimous consent of the Fathers.
3. I also profess that there are truly and properly seven sacraments of the New Law, instituted by Jesus Christ our Lord, and necessary for the salvation of mankind, though not all for every one; to wit, Baptism, Confirmation, Eucharist, Penance, Extreme Unction, Order, and Matrimony; and that they confer grace; and that of these, Baptism, Confirmation, and Order cannot be reiterated without sacrilege. I also receive and admit the received and approved ceremonies of the Catholic Church in the solemn administration of the aforesaid sacraments.
4. I embrace and receive all and every one of the things which have been defined and declared in the holy Council of Trent concerning original sin and justification.
5. I profess, likewise, that in the Mass there is offered to God a true, proper, and propitiatory sacrifice for the living and the dead; and that in the most holy sacrament of the Eucharist there is truly, really, and substantially, the body and blood, together with the soul and divinity, of our Lord Jesus Christ; and that there is made a conversion of the whole substance of the bread into the body, and of the whole substance of the wine into the blood, which conversion the Catholic Church calls Transubstantiation. I also confess that under either kind alone Christ is received whole and entire, and a true sacrament.
6. I constantly hold that there is a Purgatory, and that the souls therein detained are helped by the suffrages of the faithful.
7. Likewise, that the saints, reigning together with Christ, are to be honoured and invocated, and that they offer prayers to God for us, and that their relics are to be respected.
8. I most firmly assert that the images of Christ, of the mother of God, ever virgin, and also of the saints, ought to be had and retained, and that due honour and veneration is to be given them.
9. I also affirm that the power of indulgences was left by Christ in the Church, and that the use of them is most wholesome to Christian people.
10. I acknowledge the Holy Catholic Apostolic Roman Church for the mother and mistress of all churches; and I promise true obedience to the Bishop of Rome, successor to St. Peter, Prince of the Apostles, and Vicar of Jesus Christ.
11. I likewise undoubtedly receive and profess all other things delivered, defined, and declared by the sacred Canons, and general Councils, and particularly by the holy Council of Trent.
This true Catholic faith, without which no one can be saved, I N.N. do at this present freely confess and sincerely hold; and I promise most constantly to retain, and confess the same entire and unviolated, with God’s assistance, to the end of my life. Amen.
N. B.—(1) To this was added, Dec. 8, 1854, the new article of the Immaculate Conception of the Virgin Mary, to be believed as necessary to salvation.
N. B.—(2) To which was added (December, 1864) the whole Syllabus.
N. B.—(3) To which was added (July 18, 1870) the new dogma of Infallibility.
Observe, this “Creed” is imposed on all in the Roman Obedience, and especially on those who enter it from other communions, as that without which no one can be saved. The Catholic Creed of Nicæa is not sufficient. But the Seventh Canon of Ephesus not only forbids the composition of any other creed, but especially adds: “Those who shall presume to compose another creed, or to produce or offer it to persons desiring to return to the acknowledgment of the truth…from any heresy whatever, shall be deposed…if bishops or other clergy, and if they be laymen they shall be anathematized.”
II.
(Donation of Constantine, p. 607.)
On this stupendous fraud I quote from Dupin, as follows:—
“Among the number of Constantine’s edicts I do not place the Donation which goes under his name. Some have attributed this false monument to the author of the collection (Decretals) ascribed to Isidore, he being a notorious forger of such kind of writings; and this conjecture is more probable than some others.
“By this Donation, Constantine is supposed to give to the Bishops of Rome the sovereignty of the city, and of the provinces of the Western Empire. I note some of the reasons which clearly prove this instrument to be a forgery:—
“(1) Not one of the ancients mentions this pretended liberality of the emperor. How could Eusebius, and all the other historians who wrote about Constantine, have passed over in silence, had it been a reality, the gift of a Western Empire to the Bishop of Rome?
“(2) Not one of the Bishops of Rome ever refers to such a donation, though it would have been much to their advantage so to do.
“(3) It is dated falsely, and under consuls who flourished when Constantine was unbaptized; yet his baptism is referred to in this instrument. Again, the city of Constantinople is mentioned in it, although it was called Byzantium for ten years subsequent to its date.
“(4) Not only is the style very different from the genuine edicts of the emperor, but it is full of terms and phrases that came into use much after the time of Constantine.
“(5) How comes it that he should have given one-half of his empire to the Bishop of Rome, including the city of Rome itself, without any one ever hearing of it for hundreds of years after?
“(6) The falsities and absurdities of this edict demonstrate that it was composed by an ignorant impostor. Thus by it, for example, the Pope is permitted to wear a crown of gold, and a fabulous history is given of the emperor’s baptism by Sylvester: also, it contains a history of the emperor’s miraculous cure of leprosy by Sylvester, all which do plainly prove the forgery. It is certain that the city of Rome was governed by the emperor, and that the Bishops of Rome were subject to him, and obeyed him, as all his other subjects.
“All that we have said plainly shows that
the edict of Donation that bears the name of Constantine is wholly
supposititious; but it is not so easy to find out who was the
author. However it be, this document has neither any use nor
authority.” Dupin,
ut supra, p. 17. See also Bryce’s Holy Roman
Empire, pp. 43 and 100. He pronounces “the Donation of
Constantine” to be “the most stupendous of all the
mediæval forgeries. The Decretals certainly surpass it in
their nature and their effects; but Mr. Bryce’s reference to
these is very feeble and unsatisfactory, after Dupin. See p. 156
of his work, ed. Macmillan, 1880.
And Other Ancient Syriac Documents.
[Translated by the Rev. B. P. Pratten, B.A.]
Introductory Notice
to
Memoirs of Edessa and Other Syriac Documents.
————————————
The Syriac
Documents here subjoined are to be regarded as interesting relics
of the primitive ages, but neither wholly genuine nor in details
authentic. They have been interpolated and corrupted so as to
reflect, in some particulars, ideas wholly repugnant to those of
Christian antiquity, and which first received currency in the period of
the Iconoclastic controversy. Had the
early Christians used icons,—i.e., pictures in their
churches,—the churches themselves would everywhere have been
visible proof against the Council of Frankfort and all who condemned
icons. Sculptured images are not icons, technically. Abridged. Jacobite primate,
died 1286. Bishop of
Rome a.d. 492–496. Wake,
Apostolic Fathers, p. 4.
But I cannot do better than refer the inquirer to
Jones’ work On the Canon, Vol. ii. pp.
1–31. Credib.,
vi. 605.
I conclude that Eusebius was led to put some
confidence in it by the antecedent probability to
Cap. iv. 24.
The remarks I have quoted from the learned will sufficiently prepare the reader for the other Syriac Documents which follow these Edessene Memoirs, as I find it convenient to call them.
Here follows the Introductory Notice by the translator:—
These Documents were
selected by the late Dr. Cureton, from manuscripts acquired by the
British Museum from the Nitrian Monastery in Lower Egypt, of which the
first portion arrived in 1841, the second in 1843, and a third in
1847. The preparation of them for publication occupied the
closing days of his life. It is to be regretted that his death
occurred before he was able to write a preface: the more so
because, to use the words of Dr. W. Wright, the editor of the
posthumous work, “he had studied the questions connected with
this volume for years and from every point of view.” In a
note occurring in the preface to his Festal Letters of
Athanasius, P. xxiii.
Without attempting here to decide what degree of
historical value belongs to these Documents, it may be proper to
observe that the several matters contained in them are so far distinct
from one another that they do not necessarily stand or fall
together. Such matters are: the celebrated Epistles, the
conversion of King Abgar Uchomo, the visit of Thaddæus, and the
early prevalence of Christianity at Edessa. With regard to the
letters said to have passed between Abgar and our Lord, it seems
sufficient, without referring to the internal evidence, to remark, with
Lardner and Neander, that it is inconceivable how anything written by
Christ should have remained down to the time of Eusebius unknown to the
rest of the world Hist. of the
Church, vol. i. p. 109 (Foreign Theol. Lib.). Bayer,
Historia Edessena e nummis illustrata, l. iii. p.
173.
Humphreys’ Coin-Collector’s Manual, p.
364. It should have been
115.
To the Documents which are presumably of the ante-Nicene age, Dr. Cureton added two Metrical Homilies by Jacob of Serug, who lived in the next century. But, as they are so closely connected with the most interesting portions of the rest, the martyrdoms, and are besides of considerable merit as compositions, the decision of the editors to insert them will, it is presumed, be approved by most readers. The two supplemental portions, one from the Latin of Simeon Metaphrastes, and the other from Le Vaillant de Florival’s French translation of Moses of Chorene, have also been inserted.
The translation of the Syriac portions, although made with Dr. Cureton’s version constantly in sight, may fairly be considered as independent. The only matter in which his authority has been relied on is—in the case of proper names, the supply of the necessary vowels,—for the text is vowelless. And even to this, one exception occurs, in the Martyrdom of Barsamya, where “Evaristus” has been adopted instead of his “Erastus.” In regard to the sense, it has been frequently found necessary to differ from him, while a style somewhat freer, though, it is hoped, not less faithful, has been employed. The Metrical Homilies also have been arranged so as to present the appearance of poetry. The results of Dr. Wright’s collation of the text with the mss. have also contributed to the greater correctness of the work.
The translator desires very thankfully to
acknowledge his obligations to Dr. R. Payne Smith, Regius Professor of
Divinity in the University of Oxford, Now Dean of
Canterbury.
The notes marked Tr. are
by the translator. The others, where the contrary is not
indicated, are, at least in substance, Dr. Cureton’s:
though their citation does not always imply approval. The translator takes
the opportunity of correcting the error by which the preparation of
Tatian’s work in vol. iii. of the Edinburgh Series was ascribed
to him. The credit of it is due in the first instance to his
lamented friend Mr. J. E. Ryland, at whose request, and subsequently by
that of the editors, he undertook to correct the manuscript, but was
soon obliged by other engagements to relinquish the task. [The
correction was duly made in this series. See vol. ii. pp. 59,
61.]
Ancient Syriac Documents
Relating to the Earliest Establishment of Christianity in Edessa and the Neighbouring Countries.
————————————
From the History of the
Church. By Eusebius
of Cæsarea.—Tr. The
ms. from which this extract from Eusebius is
taken is numbered 14,639, fol. 15 b. It is described in
Cureton’s Corpus Ignatianum, p. 350.
————————————
The Story Book I.
chapter the thirteenth.—Tr. Properly
Urrhoi, or Orrhoi (***). It seems probable that the
word is connected with Osrhoene, the name of the province in
which Edessa held an important place, the correct form of which is
supposed to be Orrhoene. The name Edessa (***) occurs only once
in these Documents, viz., in the “Acts of Sharbil,”
sub init.—Tr.
Now the story relating to Thaddæus was on this wise:—
While the Godhead of our Saviour and Lord Jesus
Christ was proclaimed among all men by reason of the astonishing
mighty-works which He wrought, and myriads, even from countries remote
from the land of Judæa, who were afflicted with sicknesses and
diseases of every kind, were coming to Him in the hope of being healed,
King Abgar “By this
title all the toparchs of Edessa were called, just as the Roman
emperors were called Cæsars, the kings of Egypt Pharaohs or
Ptolemies, the kings of Syria Antiochi.” Assem., Bibl.
Or., vol. i. p. 261. Assemani adds: “Abgar in
Syriac means lame.” Moses of Chorene, however, with
more probability, derives it from the Armenian Avag-aïr,
“grand homme, à cause de sa grande mansuétude et de sa
sagesse, et de plus, à cause de sa taille.” See below
the extract from his History of Armenia, book ii. ch.
26. Eusebius has
δι᾽
ἐπιστοληφόρου. See note on ταχυδρόμου
, on next page.—Tr.
But our Saviour at the time that he asked Him did
not comply with his request. Yet He deigned to give him Lit.
“deemed him worthy of.”—Tr. Gr. σωτηρίαν:
and so the Syriac word, meaning “life,” is generally to be
translated in this collection.—Tr. Syr. “near to
him;” Gr. τῶν
προσηκόντων. His real name was
Judas Thomas: see p. 8. The name is taken
from Eusebius, but in the original Syriac treatises, which follow, he
is called Addæus. In The
Teaching of the Apostles he is said to have been one of the
“seventy two apostles.” His name, like that of
Thomas, seems to have been the very common one, Judas.
Thou hast in writing the evidence of these things,
which is taken from the Book of Records These were
kept in the archives of the kingdom, which were transferred by Abgar
from Nisibis to Edessa when he made it the capital of his
dominions. See Moses Chor. B. ii. ch. 27, infra. The
archives appear to have been still kept at Edessa in a.d. 550. [Compare this fact with Tertullian’s
statement, vol. iii. p. 164.] The kingdom of
Edessa was brought to an end and entirely subjected to the Romans in
a.d. 217 or 218. The extract
from the archives was probably made by Sextus Julius Africanus, and
copied by Eusebius from his Chronographia.
Copy of the letter which was written by
King Gr. τόπαρχος. Called Hanan in
the original Syriac document; and so in Moses Chor.; Eusebius has
᾽Ανανίας, which is
copied here. Gr. ταχυδρόμου. But the post held by Hananias must have been one of more
dignity than that of a courier. He was probably a
Secretary of State. In The Acts of Addæus
(infra) he is called, in connection with the name Tabularius, a
sharir, or confidential servant. It would seem that Tabularius has
been confounded with Tabellarius, a letter-carrier.—Tr.
“Abgar the Black, Or “Abgar
Uchomo.” The epithet was peculiar to this King Abgar.
He was the fourteenth king: the eleventh was called Abgar Sumoco,
or “the Red.” The occasion of the name
“Black” is doubtful: it can hardly have arisen from
the fact that Abgar was suffering, as Cedrenus asserts, from the black
leprosy.—Tr.
“Head,” or “chief.”—Tr. Comp.
Copy of those things which were written Gr. ἀντιγραφέντα,
“written in reply.”
“Blessed is he that hath believed in me, not
having seen me. For it is written [
To these letters, moreover, is appended the following also in the Aramaic tongue:—
“After Jesus was ascended, Judas Thomas sent to him Thaddæus the apostle, one of the Seventy. And, when he was come, he lodged with Tobias, son of Tobias. And, when the news about him was heard, they made it known to Abgar: “The apostle of Jesus is come hither, as He sent thee word.” Thaddæus, moreover, began to heal every disease and sickness by the power of God, so that all men were amazed. And, when Abgar heard the great and marvellous cures which he wrought, he bethought himself that he was the person about whom Jesus had sent him word and said to him: When I have been taken up, I will send to thee one of my disciples, that he may heal thy disease. So he sent and called Tobias, with whom he was lodging, and said to him: I have heard that a mighty man has come, and has entered in and taken up his lodging in thy house: bring him up, therefore, to me. And when Tobias came to Thaddæus he said to him: Abgar the king has sent and called me, and commanded me to bring thee up to him, that thou mayest heal him. And Thaddæus said: I will go up, because to him have I been sent with power. Tobias therefore rose up early the next day, and took Thaddæus, and came to Abgar.
“Now, when they were come up, his princes
happened to be standing Cureton,
“were assembled and standing;” nearly as Euseb.:
παρόντων
καὶ
ἑστώτων. But in
***, like the
προσεκύνησε
of Eusebius, may be rendered
“worshipped.”—Tr. ***; Gr.
μεγάλως, lit.
“greatly;” C. “nobly.” But nothing more
than intensity is necessarily denoted by either word.
Compare, for the Syriac, Compare
the letters of Abgar and Tiberius, infra. In another
piece, The Teaching of Addæus, i.e., Thaddæus, we have
a portion of the original Syriac from which Eusebius’ translation
was made. The only portions that correspond are: in the
present piece, from this place to “—accept that of
others,” near the end; and, in the following one, from the
beginning to “—that which is not ours.” Some of
the variations are worthy of notice. See note 9,
p. 657, infra. This answers
sufficiently well to the Greek: ὁς
καὶ
αὐτὸς
προσελθὼν
ὑπὸ τοὺς
πόδας αὐτοῦ
ἔπεσεν; but, as the original
Syriac, p. 12, reads “he too brought his feet to him, and he laid
his hands upon them and healed him,” the Greek translation must
have been at fault. For brought read
presented.—Tr.
“After these things Abgar said to him: Thou, Thaddæus, doest these things by the power of God; we also marvel at them. But in addition to all these things I beg of thee to relate to me the story about the coming of Christ, and in what manner it was; and about His power, and by what power He wrought those things of which I have heard.
“And Thaddæus said: For the
present I will be silent; The original
Syriac has “I will not hold my peace from declaring
this.” So Euseb.
The orig. Syr. has “His sender.” The orig. Syr.
has “the certitude of His preaching.” The error seems
to have arisen from the Greek translator confounding *** with ***. More probably with ***, “newness
(of his preaching),” which was freely translated by him
(περὶ)
τῆς
καινῆς αὐτοῦ
κηρύξεως; and this,
again, was by the Syrian re-translator rendered literally, as in the
text. The word certitude (above)
may be rendered unerring truth. —Tr. Or
“Sheol,” as in Hebrew. The orig. Syr. gives
“the place of the dead.” Comp.
“Abgar, therefore, commanded that in the morning all the people of his city should assemble, and hear the preaching of Thaddæus. And afterwards he commanded gold and silver to be given to him; but he received it not, and said: If we have forsaken that which was our own, how shall we accept that of others?”
These things were done in the year 340. Valesius says
that the Edessenes commenced their era with the 117th Olympiad, the
first year of the reign of Seleucus. The year 340 corresponds,
therefore, with the fifteenth year of Tiberius. It should be the beginning
of the 117th Olympiad.—Tr.
In order, moreover, that these things may not have been translated to no purpose word for word from the Aramaic into Greek, they are placed in their order of time here.
Here endeth the first book.
————————————
A Canticle of Mar Or,
“My Lord,” or “Mr.”—Tr. This is taken from
Cod. Add. 17, 158, fol. 56, where is added: “when she sent
to our Lord to come to her.”
Edessa sent to Christ by an epistle to come to her and enlighten her. On behalf of all the peoples did she make intercession to Him that He would leave Zion, which hated Him, and come to the peoples, who loved Him.
She despatched a messenger to Him, and begged of Him to enter into friendship with her. By the righteous king she made intercession to Him, that He would depart from the Jewish people, and towards the other peoples direct His burden.
From among all kings one wise king did the daughter of the peoples find. Ambassador she made him. To her Lord she sent by him: Come Thou unto me; I will forget in Thee all idols and carved images.
The harlot heard the report of Him from afar, as she was standing in the street, going astray with idols, playing the wench with carved images. She loved, she much desired Him, when He was far away, and begged Him to admit her into His chamber.
Let the much-desired Bridegroom kiss me: with the kisses of His mouth let me be blessed. I have heard of Him from afar: may I see Him near; and may I place my lips upon His, and be delighted by seeing Him with mine eyes.
Thy breasts are better to me than wine: for the fragrance of Thy sweetness is life for evermore. With Thy milk shall I be nourished; with Thy fragrance shall I grow sweet from the smoke of idols, which with its rank odour did make me fetid.
Draw me after Thee into Thy fold: for I am a
sheep gone astray in the world. After Thee do I run, and Thy
converse do I seek: that in me may be completed that number of a
hundred, by means of a lost one which is found. [
Let Gabriel rejoice and be exceeding glad, with the company of all the angels, in Thee, the Good Shepherd, who on Thy shoulders didst carry the maimed sheep, that that number of a hundred might be preserved.
Thy love is better than wine; than the face of the upright Thy affection. By wine let us be reminded of Thee, how by the cup of Thy blood Thou didst grant us to obtain new life, and the upright did celebrate Thy love.
A church am I from among the peoples, and I have
loved the Only-begotten who was sent by God: whereas His
betrothed hated Him, I have loved Him; and by the hands of Abgar the
Black See note on p.
652.
Black am I, yet comely. Ye daughters of Zion, blameless is your envy, seeing that the Son of the Glorious One hath espoused me, to bring me into His chamber. Even when I was hateful, He loved me, for He is able to make me fairer than water.
Black was I in sins, but I am comely: for I have repented and turned me. I have put away in baptism that hateful hue, for He hath washed me in His innocent blood who is the Saviour of all creatures.
Here end the Extracts from the Canticle on
Edessa. [This ancient
imitation of the Canticles shows how that book was understood, as of
Christ and His Church.]
————————————
Extracts from Various Books Concerning Abgar the King and Addæus the Apostle.
I.
Of the blessed Addæus the apostle. From
his teaching which he gave in Edessa before Abgar the King and the
assembly of the city. Taken from Cod.
Add. 14,535, fol. i.
And, when he had entered the sepulchre, he was raised to life again, and came forth from the sepulchre with many. And those who were guarding the sepulchre saw not how He came forth from the sepulchre; but the watchers from on high—they were the proclaimers and announcers of His resurrection. For, had He not willed, He had not died, because He is Lord of death, the exit from this life; nor, had it not pleased Him, would He have put on a body, inasmuch as He is Himself the framer of the body. For that will which led Him to stoop to be born of the Virgin, likewise caused Him further to descend to the suffering of death.—And a little after (we read): For, although His appearance was that of men, yet His power, and His knowledge, and his authority, were those of God.
II.
From the teaching of Addæus the apostle, which
was spoken in the city of Edessa. From Cod. Add.
12,155, fol. 53 vers.
Ye know that I said unto you, that none of the souls which go forth out of the bodies of men are under the power of death, but that they all live and continue to exist, and that there are for them mansions and an abode of rest. For the reasoning power of the soul does not cease, nor the knowledge, because it is the image of the immortal God. For it is not without perceptions, after the manner of the bodily frame, which has no perception of that corruption which has acquired dominion over it. Recompense, however, and reward it will not receive apart from its bodily form, because what it experiences belongs not to itself alone, but to the bodily form also in which it dwelt for a time. But the disobedient, who have not known God, will then repent without avail.
III.
From the epistle of Addæus the apostle, which he
spake in the city of Edessa. From Cod.
Add. 17,193, fol. 36. See Teaching of Addæus, p. 657,
infra.
Give heed to this ministry which ye hold, and with
fear and trembling continue ye in it, and minister every day.
Minister ye not in it with neglectful habits, but with the discreetness
of faith. And let not the praises of Christ cease out of your
mouth, and let not any sense of weariness come over you at the season
of prayers. Give heed to the verity which ye hold, and to the
teaching of the truth which ye have received, and to the teaching of
salvation which I commit to you. Because before the tribunal of
Christ will it be required of you, when He maketh reckoning with the
pastors and overseers, and when He shall take His money from the
traders with the usury of what they have taught. Or
“of the doctrines.”—Tr.
IV.
Addæus Extracts iv. and
v. are from Cod. Add. 14,601, fol. 164, written apparently in the
eighth century. i.e.,
Paneas.—Tr.
V.
71. and Narcissus. Extracts iv. and v.
are from Cod. Add. 14,601, fol. 164, written apparently in the eighth
century.
From the departure From Cod. Add.
16,484, fol. 19. It consists of an apocryphal work on the Virgin,
of the fifth or sixth century. i.e.,
“My Lady” or “Madam” (= mea domina): it
is the feminine form of “Mar.”—Tr.
In the year three hundred and forty-five, in the
month of the latter Tishrin, Beginning
with the new moon of October. The former Tishrin was the
month immediately preceding.—Tr.
And the guards went in and said to the
priests: Mary cometh in the evening and in the morning, and
prayeth there. And there was a commotion in Jerusalem on account
of Marath Mary. And the priests went to the judge, and said to
him: My lord, send and command Mary that she go not to pray at
the sepulchre and at Golgotha. And while they were deliberating,
lo! letters came from Abgar, the king of the city of Edessa, to Sabina
the procurator The Greek
ἐπίτροπος
is used.—Tr.
“From Abgar, the king of the city of Edessa. Much peace to thy Majesty, our lord Tiberius! In order that thy Majesty may not be offended with me, I have not passed over the river Euphrates: for I have been wishing to go up against Jerusalem and lay her waste, forasmuch as she has slain Christ, a skilful healer. But do thou, as a great sovereign who hast authority over all the earth and over us, send and do me judgment on the people of Jerusalem. For be it known to thy Majesty that I desire that thou wilt do me judgment on the crucifiers.”
And Sabina received the letters, and sent them to Tiberius the emperor. And, when he had read them, Tiberius the emperor was greatly incensed, and he desired to destroy and slay all the Jews. And the people of Jerusalem heard it and were alarmed. And the priests went to the governor, and said to him: My lord, send and command Mary that she go not to pray at the sepulchre and Golgotha. The judge said to the priests: Go ye yourselves, and give her what command and what caution ye please.
VII.
From the homily composed by the holy Mar Jacob, the
teacher, on the fall of idols. From Cod. Add.
14,624, apparently written in the ninth century.
To Edessa he made his journey, and found in it a great work:
For the king was become a labourer for the church, and was building it.
The apostle Addæus stood in it like a builder,
And King Abgar laid aside his diadem and builded with him.
When apostle and king concurred the one with the other,
What idol must not fall before them?
Satan fled to the land of Babylon from the disciples,
And the tale of the crucifixion had got before him to the country of the Chaldeans.
He said, when they were making sport of the signs of the Zodiac, that he was nothing.
VIII.
From the homily about the town of
Antioch. From Cod. Add.
14,590, of the eighth or ninth century.
To Simon was allotted Rome, [A note of the
Middle Age. The reverse is taught in the Scriptures, but even
Hebrew Christians slurred the name of Paul.] This is
probably the correct reading: the printed text means “among
the Assyrians.”—Tr. Lit.
“set their faces.”—Tr.
————————————
The Teaching of Addæus the
Apostle. This fragment,
extending to the lacuna on p. 658, is contained in the ms. No. 14,654, at fol. 33. It consists of one leaf
only, and is part of a volume of fragments, of which the age is
certainly not later than the beginning of the fifth century.
• • • • • • • • • • • •
Addæus See note 1 on
p. 653.—Tr. Moses Chor says
that he had been suffering seven years from a disease caught in
Persia.
Abgar said to him: Now that every man knoweth that by the power of Jesus Christ thou doest these miracles, and lo! we are astonished at thy deeds, I therefore entreat of thee to relate to us the story about the coming of Christ, in what manner it was, and about His glorious power, and about the miracles which we have heard that He did, which thou hast thyself seen, together with thy fellow-disciples.
Addæus said: I will not hold my peace
from declaring this; since for this very purpose was I sent hither,
that I might speak to and teach every one who is willing to believe,
even as thou. Assemble me tomorrow all the city, and I will sow
in it the word of life by the preaching which I will address to
you—about the coming of Christ, in what manner it was; and about
Him that sent Him, why and how He sent Him; and about His power and His
wonderful works; and about the glorious mysteries of His coming, which
He spake of in the world; and about the unerring truth “The
certitude.”—C. [See p. 653, supra, note
6.]
And Abgar commanded them to give to Addæus silver and gold. Addæus said to him: How can we receive that which is not ours. For, lo! that which was ours have we forsaken, as we were commanded by our Lord; because without purses and without scrips, bearing the cross upon our shoulders, were we commanded to preach His Gospel in the whole creation, of whose crucifixion, which was for our sakes, for the redemption of all men, the whole creation was sensible and suffered pain.
And he related before Abgar the king, and before
his princes and his nobles, and before Augustin, Abgar’s mother,
and before Shalmath, The vowels supplied
in this word are conjectural, as is the case with most of the proper
names in these Documents. Perhaps the name of this person is to
be read Shalamtho, as there is a Σαλαμψιώ,
the wife of Phasaëlus, mentioned in Jos., Antiq., b. xviii.
c. v. Who this
was, does not appear. He may have been some connection of
Meherdates king of the Parthians, of whom Tacitus, Ann., xii.
12, speaks as having been entertained at Edessa by Abgar. According to
Moses Chor. b. ii. ch. xxxv., the first, or chief, wife of Abgar was
Helena. Probably
one of the second rank. Tacitus, Ann., vi. 31, 32,
mentions a man named Abdus, perhaps the same as this one, as possessing
great authority in the Parthian kingdom. [Note 2, p. 653,
supra] Or
“times.”—Tr.
And he said to them: Because the gate of
life is strait and the way of truth narrow, therefore are the believers
of the truth few, and through unbelief is Satan’s
gratification. Therefore are the liars many who lead astray those
that see. For, were it not that there is a good end awaiting
believing men, our Lord would not have descended from heaven, and come
to be born, and to endure the suffering of death. Yet He
did come, and us did He send The remainder
of “The Teaching of Addæus” is taken from
another ms. of the Nitrian collection in the
Brit. Mus., Cod. Add. 14,644. It is one of those which were
procured in the year of the Greeks 1243 (a.d.
931) by the abbot Moses during his visit to Bagdad. It appears to
be of the sixth century. Both
“for” and “willing” are conjectural, the
ms. being damaged.—Wright.
And, if there be those who are not
willing Both
“for” and “willing” are conjectural, the
ms. being damaged.—Wright. Possibly
“earthquake,” for which sense see Mich., p. 161; and so on
p. 659, infra.—Tr. Properly
“miserable.” Compare Otherwise
Cæsarea Paneas, or C. Philippi: now
Banias.—Tr.
For, according as my Lord commanded me, lo! I preach and publish the Gospel, and lo! His money do I cast upon the table before you, and the seed of His word do I sow in the ears of all men; and such as are willing to receive it, theirs is the good recompense of the confession of Christ; but those who are not persuaded, the dust of my feet do I shake off against them, as He commanded me.
Repent therefore, my beloved, of evil ways and of
abominable deeds, and turn yourselves towards Him with a good and
honest will, as He hath turned Himself towards you with the favour of
His rich mercies; and be ye not as the generations of former times that
have passed away, which, because they hardened their heart against the
fear of God, received punishment openly, that they themselves might be
chastised, and that those who come after them may tremble and be
afraid. For the purpose of our Lord’s coming into the world
assuredly was,
Cureton: “the whole object of our Lord’s coming
into the world was.” But *** is =
omnino.—Tr. A few
lines are wanting here in the ms.
Ye that have eyes, forasmuch as ye do not
perceive, are yourselves also become like those who see not and hear
not; and in vain do your ineffectual voices strain themselves to
deaf The
greater part of the word rendered “deaf” is
conjectural.—Wright. The “your” looks as if
it were impersonal: “it is useless for any one to talk to
the deaf.”—Tr.
“By” (***) is not in the printed
text.—Tr. Lit.
“the blame in which justice is involved (prop., buried) is
yours.”—Tr. Comp.
Flee, then, from things made and created, as I
said to you, which are only called gods in name, whilst they are not
gods in their nature; and draw near to this Being, who in His
nature is God from everlasting and from eternity, and is not something
made, like your idols, nor is He a creature and a work of art, like
those images in which ye glory. Because, although this
“This” is doubtful.—Wright. I have
very little doubt that we should substitute ***—the earth
trembled—for ***—who is from the
earth.—Wright. [Words in
italics are by the translator.] Lit.
“have proclaimed.”—Tr. Cureton
renders: “They would not have proclaimed the
desolation of their city, nor would they have divulged the
affliction of their soul in crying Woe!” Dr. Wright
pronounces the two words whose equivalents are given in italics to be
very doubtful. Dr. Payne Smith, instead of the latter of the two
(***), conjectures ***. This conjecture has been adopted.
“Brought down” is lit “cause to
drop.”—Tr. The ancient
Syriac Gospel, i.e.,
Christianity.—Tr.
If, therefore, while Jesus our Lord was on earth
ye would have believed in Him that He is the Son of God, and before ye
had heard the word of His preaching would have confessed Him that He is
God; now that He is ascended to His Father, and ye have seen the signs
and the wonders which are done in His name, and have heard with your
own ears the word of His Gospel, let no one of you doubt in his
mind—so that the promise of His blessing which He sent to you may
be fulfilled Or
“confirmed.”—Tr. Perhaps
“town” will not seem too insignificant a word if it be
taken in its original sense of a fortified place, which the Syriac term
also denotes. It seemed desirable to distinguish, if possible,
the two words which have been rendered respectively “city”
and “town” in these pages. The only exception made is
in a single passage were Rome is spoken of.—Tr. These words
are not in the letter of Christ to Abgar. They must therefore be,
either a message brought by Addæus himself, or, much more
probably, a later interpolation: earlier, however, than Ephraem
Syrus, who alludes to them in his Testament. This notion
of the immunity of the city of Edessa is referred to by several Syriac
writers. Nor was it confined to the East: it obtained in
very early times in our own country, where the letter of our Lord to
Abgar was regarded as a charm. In a very ancient service-book of
the Saxon times, preserved in the British Museum, the letter followed
the Lord’s Prayer and the Apostles’ Creed; and an appended
description of the virtues of the epistle closes with these words,
according to the Latin version of Rufinus: “Si quis hanc
epistolam secum habuerit, securus ambulet in pace.”
Jeremiah Jones, writing of the last century, says: “The
common people in England have had it in their houses in many places in
a frame with a picture before it: and they generally, with much
honesty and devotion, regard it as the word of God and the genuine
epistle of Christ.” Even now a similar practice is believed
to linger in some districts. The story of Abgar is told in an
Anglo-Saxon poem, published in Abgarus-Legenden paa Old-Engelsk
by G. Stephens, Copenhagen, 1853. It consists of 204 lines, is a
tolerable close rendering of Eusebius, and is ascribed by Stephens to
Aelfric, archbishop of York from 1023 to 1052. Note that
ambulet (above) is for ambulabit,
apparently.—Tr. See
For in everything which we speak before
you, according as we have received of the gift of our Lord, so
speak we and teach and declare it, that ye may secure Lit.
“obtain.”—Tr. Or
“lose.”—Tr. Lit.
“Spirit of holiness.”—Tr. [
Be not, therefore, gainsayers of that which ye
have seen and heard. Put away from you the rebellious mind of
your fathers, and free yourselves from the yoke of sin, which hath
dominion over you in libations and in sacrifices offered before
carved images; and be ye concerned for your endangered Prop.
“lost,” or “being lost,”
“perishing.”—Tr. Lit.
“support of your head.”—Tr. The word rendered “support” is not in
the dictionaries, but its derivation and form are known. Mar
Jacob, infra, has a similar expression: “A
resting-place for the head, etc.” Where, however, his word is derived from
a root meaning to “prop up” (***), whereas the root of our
word denotes to “bend itself,” “bow down”
(***), and is often used of the declining day (as Lit.
“the truth of Christ is not believed in many
things.”—Tr.
And we ourselves shall rejoice in this, like the
husbandman who rejoices in the field which is blessed; God also will be
glorified by your repentance towards Him. While ye are saved
hereby, we also, who give you this counsel, shall not be despoiled of
the blessed reward of this work. And, because I am assured that
ye are a land blessed according to the will of the Lord Christ,
therefore, instead of the dust of our feet which we were commanded to
shake off against the town that would not receive our words, I have
shaken off to-day at the door of your ears the sayings of my lips, in
which are portrayed the coming of Christ which has already been,
and also that which is yet to be; and the resurrection, and the
resuscitation of all men, and the separation which is to be made
between the faithful and the unbelieving; and the sore punishment which
is reserved for those who know not God, and the blessed promise of
future joy which they shall receive who have believed in Christ and
worshipped Him and His exalted Father, and have confessed Him and His
divine Spirit. Lit.
“the Spirit of His Godhead” = His Spirit of Godhead = His
divine spirit.—Tr.
And now it is meet for us that I conclude my present discourse; and let those who have accepted the word of Christ remain with us, and those also who are willing to join with us in prayer; and afterwards let them go to their homes.
And Addæus the apostle was rejoiced to see
that a great number of the population of the city stayed with him; and
they were but few who did not remain at that time, while even
those few not many days after accepted his words and believed in the
Gospel set forth in Lat. “The
Gospel of.”—Tr.
And when Addæus the apostle had spoken these
things before all the town of Edessa, and King Abgar saw that all the
city rejoiced in his teaching, men and women alike, and heard
them saying to him, “True and faithful is Christ who sent
thee to us”—he himself also rejoiced greatly at this,
giving praise to God; because, like as he had heard from
Hanan, See p. 652, note
3, supra.
And Abgar the king also said to him:
According as I sent to Christ in my letter to Him, and according as He
also sent to me, so have I also received from thine own self
this day; so will I believe all the days of my life, and in the
selfsame things will I continue and make my boast, because I know also
that there is no other power in whose name these signs and wonders are
done but the power of Christ whom thou preachest in verity and in
truth. And henceforth Him will I worship—I and my son
Maanu, Abgar had two sons of
this name. This is probably the elder, who succeeded his father
at Edessa, and reigned seven years. Bayer makes him the fifteenth
king of Edessa. Abgar’s
mother: see p. 657. Lit.
“reckoning.”—Tr.
And when Abgar was gone down to his royal palace
he rejoiced, he and his princes with him, Abdu son of Abdu, and Garmai,
and Shemashgram, The vowels in this
name are supplied from the treatise of Bardesan. Whiston, from
the Armenian form, writes the name Samsagram. He was sent,
together with Hanan and Maryhab, as envoy to Marinus. See Mos.
Chor. B. ii. c. 30. See Tac.,
Ann., xii. 12. Lit.
“stood.”—Tr.
And Avida and Barcalba, The son of
Zati (see p. 663, note 7, supra). Or “the
headbands of the kings.” Nothing appears to be known of the
derivation of the word ***, which does not occur in the ordinary
lexicons. Dr. Payne Smith has favoured the translator with the
following note: “*** is evidently some kind of
ornament. In Ephs. ii. 379 (in the form ***) it is an ornament
worn by young people. B.A. (Bar Alii Lex. Syro-Arab.) and
K. (Georgii Karmsedinoyo Lex.) render it (in the form ***) ***,
which may mean ‘a circlet of jewels.’” Cureton
says: “These headbands of the king, or diadems, seem to
have been made of silk or muslin scarves, like the turbans of orientals
at the present day, interwoven with gold, and with figures and devices
upon them, as was the case with that worn by Sharbil. See Acts
of Sharbil, sub init.” The art. Diadema in Dr.
W. Smith’s Antiqq. seems to furnish a good idea of what is
intended. The ornament was probably white; and this has
caused our expression to be sometimes confounded with the similar
***. See Teaching of Simon Cephas,
init.—Tr.
Shavida, moreover, and Ebednebu, chiefs of the
priests of this town, together with Piroz The same name as
Berosus, who is so called in the modern Persian. These were the chief
gods of Edessa, the former representing the sun, and the latter the
moon. The reference seems
to be to The
“soft clothing” of
But neither did King Abgar nor yet the Apostle Addæus compel any man by force to believe in Christ, because without the force of man the force of the signs compelled many to believe in Him. And with affection did they receive His doctrine—all this country of Mesopotamia, and all the regions round about it.
Aggæus, moreover, who The text has
not ***, but it is best to supply it.—Tr. Cureton gives
“chains,” which in his notes he changes to
“silks,” or “muslins,” adopting, with C., the
reading *** instead of the *** of the printed text. Mos. Chor.
calls Aggæus “un fabricant de coiffures de
soie,” according to the translation of Florival; or
“quendam serici opificem,” according to
Whiston. It may be added that the word *** is doubtless the same
as our “silk,” which is only a form of Sericum, an
adjective from Seres, the people whose country was the native
home of the silk-worm.—Tr. These terms could
only have been used here in the sense of the Law of Moses and the
Gospel. If by the Acts of the Apostles is meant the work of Luke,
this passage seems to show that the compiler of this account of
Addæus wrote some years subsequently to the events which he
relates, or that it has been added by a later interpolator. For
at the earlier period of Addæus’ ministry no other part of
the New Testament was written than the Hebrew Gospel of Matthew, which
is probably the Gospel here meant.
And they ministered with him in the church which
Addæus had built at the word and command of Abgar the king, being
furnished with supplies by the king and his nobles, partly for the
house of God, and partly for the supply of the poor. Moreover,
much people day by day assembled and came to the prayers of the
service, and to the reading of the Old Testament,
Or
“Ditornon.” The reading of the ms. is not clear. It seems that it ought to be
Diatessaron, which Tatian has the Syrian compiled from the four
Gospels about the middle of the second century. This was in
general use at Edessa up to the fourth century, and Ephraem Syrus wrote
a commentary on it. If this be so, we have here a later
interpolation. [The translator says (of Ditornon and
Diatess.): “The two words would differ but slightly
in the mode of writing.” He also corrects Cureton, who
calls Tatian “the Syrian:” it should be “the
Assyrian.”] Lit.
“the hand of priesthood:” and so
passim.—Tr. Strabo, de
Persis, b. xv. (ch. iii.): “They sacrifice to fire and
to water.”
Moreover, Narses, the king of the Assyrians, when
he heard of those same things which Addæus the apostle had done,
sent a message to Abgar the king: Either despatch to me
the man who doeth these signs before thee, that I may see him and hear
his word, or send me an account of all that thou hast seen him
do in thy own town. And Abgar wrote to Narses, See his letter
in Mos. Chor., infra.
Abgar the king, moreover, because he was not able
to pass over into the territory of the Romans, Dio Cassius, liv.
8: “Augustus fixed as the boundaries of the empire of the
Romans the Tigris and Euphrates.” See it also,
with some variations, in Mos. Chor., infra.
King Abgar to our Lord Tiberius Cæsar: Although I know that nothing is hidden from thy Majesty, I write to inform thy dread and mighty Sovereignty that the Jews who are under thy dominion and dwell in the country of Palestine have assembled themselves together and crucified Christ, without any fault worthy of death, after He had done before them signs and wonders, and had shown them powerful mighty-works, so that He even raised the dead to life for them; and at the time that they crucified Him the sun became darkened and the earth also quaked, and all created things trembled and quaked, and, as if of themselves, at this deed the whole creation and the inhabitants of the creation shrank away. And now thy Majesty knoweth what it is meet for thee to command concerning the people of the Jews who have done these things.
And Tiberius Cæsar wrote and sent to King Abgar; and thus did he write to him:—
The letter of thy Fidelity towards me I have
received, and it hath been read before me. Concerning what the
Jews have dared to do in the matter of the cross, Pilate It was
Pilate’s duty, as governor of Judea, to send an account to the
Roman Government of what had occurred in respect to Jesus; and his
having done so is mentioned by Justin Martyr, Tertullian, and several
other writers. The word is
evidently misspelt. The name intended may have been confounded
with that of the Albinus who was made governor of Judea at a later
period by Nero, a.d. 62. The same person
is referred to, in the Exit of Mary, infra:
“Sabinus, the governor who had been appointed by the Emperor
Tiberius; and even as far as the river Euphrates the governor Sabinus
had authority.” The person meant can only be Vitellius, who
was then governor of Syria, who removed Pilate from the administration
of Judea, sending Marcellus in his stead, and ordered him to appear
before Tiberius at Rome. The emperor died before he reached
Rome. No mention is made
by historians of any war with Spain. But about this time
Vitellius, mentioned in the preceding note, was mixed up with the wars
of the Parthians and Hiberians; and, as Hiberi is a name common to
Spaniards, as well as Hiberians, the apparent error may have arisen in
translating the letter out of Latin into Syriac. Baronius says
Pilate violated the law by crucifying our Lord so soon after sentence
had been passed, whereas a delay of ten days was required by a law
passed in the reign of Tiberius. Tiberius is
said by Tertullian (Apol., 5) to have referred to the senate the
question of admitting Christ among the gods. This has been
interpolated into the epistle of Tiberius to Abgar as given in Moses
Chor., B. ii. c. 33. He also adds another letter from Abgar in
reply to this.
And Abgar the king received Aristides, who had
been sent by Tiberius Cæsar to him; and in reply he sent him
back with presents of honour suitable for him who had sent him
to him. This word
has been so much distorted and disfigured by the transcribers, that I
am unable to recognise what is the place intended.—Cureton. This word may
be read Ortyka, and may be intended for Ortygia near
Syracuse, which was not far from the island of Capreæ, where
Tiberius then resided, seldom leaving it to go farther than to the
neighbouring coast of Campania.
And some years after Addæus the apostle had
built the church in Edessa, and had furnished it with everything that
was suitable for it, and had made disciples of a great number of the
population of the city, he further built churches in the
villages Lit.
“the other villages.” So, in several passages
of these Documents, “the rest of the other—.”
The habit of including two or more distinguished nations under a class
to which only one of them belongs was not unknown among classical
writers also: as when, e.g., Thucydides speaks of the
Peloponnesian war as the most remarkable of all the wars that
preceded it. Milton’s imitation, “The fairest
of her daughters, Eve” [Paradise Lost, iv. 324], is well
known.—Tr. The *** (and)
seems to have been altered into *** (of).—Wright. Perhaps “of” is the better
reading.—Tr.
After all these things he fell ill of the sickness
of which he departed from this world. And he called for
Aggæus before the whole assembly of the church, and bade him draw
near, and made him Guide and Ruler It is plain from
the context here, as well as wherever it occurs in these early Syriac
Documents, that this title (or that of Guide alone) is precisely the
same as that of Bishop, although the Greek word ἐπίσκοπος
had not yet obtained in the East. The first mention we find
of the title Bishop (in these pages) is in the Acts of
Sharbil about a.d. 105–112, where
Barsamya is called “the Bishop of the Christians,” although
he is more generally designated as here. It is also found in the
Teaching Simon Cephas, sub fin., which seems to have been
written early in the second century or at the end of the first.
The passage in the Teaching of Addæus, p. 665,
infra, where it occurs, was interpolated at a much later
period. [The parenthetic words of this note are supplied by the
translator.] Perhaps
Φιλώτας. Perhaps the
same as Izates: see Jos., Antiq., xx. ii. 1, 4; Tac.,
Ann., xii. 14. This seems to be
the person spoken of by Moses Chor., B. ii. c. 30, under the name
“Mar-Ihap, prince d’Aghtznik,” as one of the envoys
sent by Abgar to Marinus. Tacitus
writes this name Sinnaces: see Ann., vi. 31,
32. Patricius.
“Ye know and are witness, all of you who
hear me, that, according to all that I have preached to you and
taught you and ye have heard from me, even so have I behaved myself in
the midst of you, and ye have seen it in deeds also:
because our Lord thus charged us, that, whatsoever we preach in words
before the people, we should practise it in deeds before all men.
And, according to the ordinances and laws which were appointed by the
disciples in Jerusalem, These are
given at pp. 673 sqq., infra.
“Give Quoted in
the Epistle of Addæus, infra.
“Let not the secret eye of your minds be
closed by pride, lest your stumbling-blocks be many in the way in which
there are no stumbling-blocks, but a hateful Probably
“wicked,” the meaning being that all such wandering is
wilful. Cureton makes “hateful” the
predicate: “error is abominable in its
paths.”—Tr.
“Buffet not the poor in the presence of the rich: for scourge grievous enough for them is their poverty.
“Be not beguiled by the hateful devices of
Satan, lest ye be stripped naked of the faith which ye have put
on.” One leaf
apparently is lost from the ms. in this
place. What follows appears to be part of the reply of those
addressed—their “testimony concerning the teaching set
forth in their preaching.”—Tr.
And, when these things had been spoken, Abgar the
king rose up, he and his chief men and his nobles, and he went to his
palace, all of them being distressed for him because he was
dying. And he sent to him noble and excellent apparel, that he
might be buried in it. And, when Addæus saw it, he sent to
him, saying: In my lifetime I have not taken anything from
thee, nor will I now at my death take anything from thee, nor will I
frustrate the word of Christ which He spake to us: Accept not
anything from any man, and possess not anything in this world. The reference seems
to be to
And three days more after these things had been
spoken by Addæus the apostle, and he had heard and received the
testimony concerning the teaching set forth in their preaching from
those engaged with him in the ministry, in the presence of all the
nobles he departed out of this world. And that day was the fifth
of the week, and the fourteenth of the month Iyar, May.
The death of Addæus occurred before that of Abgar, which took
place a.d. 45. It would appear,
therefore, that his ministry at Edessa lasted about ten or eleven
years. Compare the
Teaching of the Apostles, Ord. xviii. p. 669,
infra.
He too, with the same ordination which he had received from him, made Priests and Guides in the whole of this country of Mesopotamia. For they also, in like manner as Addæus the apostle, held fast his word, and listened to and received it, as good and faithful successors of the apostle of the adorable Christ. But silver and gold he took not from any man, nor did the gifts of the princes come near him: for, instead of receiving gold and silver, he himself enriched the Church of Christ with the souls of believers.
Moreover, as regards the entire
state This seems to apply
to those who especially belonged to the ministry of the Church. This is the only passage in the
Documents in which women are spoken of as connected with the
ministry.—Tr. [The estate of
deaconesses was of Apostolic foundation. The reference
is only to their purity of life. It is not implied that they
lived in seclusion.—Tr. Lit.
“their burden-bearing.”—Tr. Or
“belonging to.”—Tr. An allusion to
And some years after the death of Abgar the king,
there arose one of his contumacious i.e., refusing
to accept Christianity: as a few lines before.—Tr. The person referred to would seem to be the
second of the two sons of Abgar called Maanu, who succeeded his brother
Maanu, and reigned fourteen years—from a.d. 52 to a.d. 65, according to
Dionysius as cited by Assemani. This ignominious mode
of execution, which was employed in the case of the two thieves at
Calvary, seems to have been of Roman origin. The object of the
king in putting Aggæus to this kind of death was, probably, to
degrade and disgrace him.
And, This paragraph
is a barefaced interpolation made by some ignorant person much later,
who is also responsible for the additions to the Martyrdom of
Sharbil, and to that of Barsamya. For this Palut was made
Elder by Addæus himself, at the time that Aggæus was
appointed Bishop, or Guide and Ruler. This took
place even before the death of Abgar, who died a.d. 45; whereas Serapion did not become bishop of Antioch
till the beginning of the third century, if, as is here stated, he was
consecrated by Zephyrinus, who did not become Bishop of Rome till
a.d. 201.
————————————
And, according to the custom which exists in the
kingdom of Abgar the king, and in all kingdoms, that whatsoever the
king commands and whatsoever is spoken in his presence is committed to
writing and deposited among the records, so also did Labubna, Moses Chor.,
ii. 36, calls him, in the translation of Le Vaillant de Florival,
“Ghéroupna, fils de l’ecrivain Apchatar;” in
that of Whiston, “Lerubnas, Apsadari scribæ
filius.” Apchatar of the first, and Apsadar of the second,
translator are evidently corruptions in the Armenian from the
Adbshaddai (= Ebedshaddai) of the Syriac. Dr. Alishan, in a
letter to Dr. Cureton from the Armenian Convent of St. Lazarus, Venice,
says he has found an Armenianms., of probably
the twelfth century, which he believes to be a translation of the
present Syriac original. It is a history of Abgad and
Thaddæus, written by Ghérubnia with the assistance of Ananias
(= Hanan), confidant (= sharir) of King Abgar.
Here endeth the teaching of Addæus the apostle, which he proclaimed in Edessa, the faithful city of Abgar, the faithful king.
————————————
A Note by the Translator.—The following list of the Syrian names of months, in use in the empire and during the era of the Seleucidæ, several of which have been mentioned in these Documents, is taken from Caswinii Calendarium Syriacum, edited in Arabic and Latin by Volck, 1859. The later Hebrew names also are here added for comparison. It must, however, be noticed that “the years employed in the Syrian Calendar, were, at least after the incarnation, Julian years, composed of Roman months.” (SeeL’Art de vérifier les dates: Paris, 1818, tom. i. p. 45.) The correspondence with the Hebrew months, therefore, is not so close as the names would indicate, since these commenced with the new moons, and an intercalary month, Veadar, following their twelfth month Adar, was added.
Month / Syrian / Hebrew
October / Tishri prior / Tishri, or Ethanim
November / Tishri posterior / Bull, or Marcheshvan
December / Canun prior / Chisleu
January / Canun posterior / Tebeth
February / Shubat / Shebat
March / Adar / Adar
April / Nisan / Nisan
May / Ajar / Zif, or Iyar
June / Chaziran / Sivan
July / Tamuz / Tammuz
August / Ab / Ab
September / Elul / Elul
————————————
The Teaching of the Apostles. This work is
taken, and printed verbatim, from the same ms.
as the preceding, Cod. Add. 14,644, fol. 10. That ms., however, has been carefully compared with another in
the Brit. Mus. in which it is found, Cod. Add. 14,531, fol. 109; and
with a third, in which the piece is quoted as Canons of the
Apostles, Cod. Add. 14,173, fol. 37. In using the second, a
comparison has also been made of De Lagarde’s edition of it
(Vienna, 1856). This treatise had also been published before in
Ebediesu Metropolitæ Sobæ et Armeniæ collectio
canonum Synodicorum by Cardinal Mai. It is also cited by Bar
Hebræus in his Nomocanon, printed by Mai in the same
volume. These three texts are referred to in the notes, as A. B.
C. respectively. [It seems to me that this and the Bryennios
fragment are alike relics of some original older than both. To
that of vol. vii. (p. 377) and the Apostolic Constitutions, so
called, this is a natural preface.]
At that time Christ was taken up to His Father; and how the apostles received the gift of the Spirit; and the Ordinances and Laws of the Church; and whither each one of the apostles went; and from whence the countries in the territory of the Romans received the ordination to the priesthood.
In the year three hundred and A. omits “three
hundred and.” They are supplied from B. The reading
of C. is 342. This month
answers to Sivan, which began with the new moon of
June.—Tr. C. reads
“fourteenth.” The day of
Pentecost seems to be put for that of the Ascension. Syr. “Baith
Zaithe.” Comp.
And from thence they went up to the city,
and Comp. [It is evident that
the apostles had no such ideas until after the vision of St. Peter,
And, when the disciples were cast into this
perplexity, how they should preach His Gospel to men of strange
tongues [It is evident that
the apostles had no such ideas until after the vision of St. Peter,
And, whilst Simon Cephas was saying these things
to his fellow-apostles, and putting them in remembrance, a mysterious
voice was heard by them, and a sweet odour, which was strange to the
world, breathed upon them; The reading of B.
and C.: A. reads “answered them.” B. reads
“suddenly.” [The translator interpolates upon
him.]
And, by the same gift of the Spirit which was given to them on that day, they appointed Ordinances and Laws—such as were in accordance with the Gospel of their preaching, and with the true and faithful doctrine of their teaching:—
1. The apostles therefore appointed:
Pray ye towards the east: On praying
toward the east, comp. Apost. Constitutions, ii. 57, vii. 44;
and Tertullian, Apol., 16. A. C., ii. 57, contains an
interesting account of the conduct of public worship. It may be
consulted in connection with Ordinances 2, 8, and 10,
also.—Tr. B. and C. read
“at the last.” Ebediesu has “from
heaven.”
2. The apostles further appointed: On
the first day of the week let there be service, and the reading
of the Holy Scriptures, and the oblation: i.e., the
Eucharist.—Tr. C. reads “His
holy angels.”
3. The apostles further appointed: On
the fourth For Ords. 3
and 4, see Ap. Const., v. 13–15. B. reads “His
manifestation.” The reading of
C.
4. The apostles further appointed: On
the eve of the Sabbath, Lit. “ the
evening,” but used in particular of the evening of the sixth day
of the week, the eve of the seventh: the evening being regarded,
as in
5. The apostles further appointed: Let
there be elders and deacons, like the Levites; See Ap.
Const., ii. 25. Comp.
Eccl. Canons, No. 43. The Gr. ὑποδιάκονοι
is here used, though for “deacon” the usual Syriac
word is employed, meaning “minister” or
“servant.” From Riddle, Christian Antiqq., p.
301, with whom Neander agrees, it would seem that subdeacons were first
appointed at the end of the third century or the beginning of the
fourth.—Tr. [See vol. v. p.
417.] ***, equivalent,
not to ἐπίσκοπος,
but to σκοπός =
watchman, as in For this B. reads
“world.” B. has
“camp.”
6. The apostles further appointed:
Celebrate the day of the Epiphany See Ap.
Const., v. 13. Christmas, of which no mention is
made in these Ordinances, is called “the first of all,” the
Epiphany being ranked next to it in the
Constitutions.—Tr. [See vol.
vii. p. 492.]
January: the Jewish Tebeth. “The former
Canun” is December, i.e., Chisleu.—Tr. The era of
the Seleucidæ, 311 a.c., appears to be
referred to. In this new names were given to certain months, and
Canun was one of them. See p. 666, supra.
7. The apostles further appointed:
Forty Eccl.
Can., No. 69.—Tr. See
Ap. Const., v. 13–15.
8. The apostles further appointed: At
the conclusion of all the Scriptures other let the Gospel be
read, as being the seal Properly
“the sealer:” for, although the word is not found in
the lexicons, its formation shows that it denotes an agent. The
meaning seems to be, that the Gospel gives completeness and validity to
the Scriptures.—Tr.
9. The apostles further appointed: At
the completion of fifty C. reads
“forty.”
10. The apostles appointed: That,
beside the Old Testament, and the Prophets, and the Gospel, and the
Acts (of their exploits), nothing should be read on the pulpit in the
church. See Ap.
Const., ii. 57; Teaching of Simon Cephas, ad fin.;
Eccl. Can., Nos. 60, 85.—Tr.
11. The apostles further appointed: Whosoever is unacquainted with the faith of the Church and the ordinances and laws which are appointed in it, let him not be a guide and ruler; and whosoever is acquainted with them and departs from them, let him not minister again: because, not being true in his ministry, he has lied.
12. The apostles further appointed:
Whosoever sweareth, or B. and C., as
well as Ebediesu, read “and.”
Lit.
“it is not certain (or firm) to him.”—Tr. The exact words of the Peshito of The Peshito translator may have
confounded the Heb. verb תּכן, which appears not to
exist in Aramæan, with its own verb תּכן (***), through the
similarity in sound of the gutturals כּ and ק׃
14. The apostles further appointed:
Whosoever lendeth and receiveth usury, See
Eccl. Canons, No. 44.—Tr.
15. The apostles further appointed:
That whosoever loveth the Jews, Comp. Eccl.
Canons, Nos. 65, 70, 71.—Tr.
16. The apostles further appointed: That, if any one from the Jews or from the pagans come and join himself with them, and if after he has joined himself with them he turn and go back again to the side on which he stood before, and if he again return and come to them a second time,—he should not be received again; but that, according to the side on which he was before, so those who know him should look upon him.
17. The apostles further appointed:
That it should not be permitted to the Guide to transact the matters
which pertain to the Church apart from those who minister with him; but
that he should issue commands with the counsel of them all, and that
that only should be done which all of them should concur in and
not disapprove. See Eccl.
Canons, No. 35.—Tr.
18. The apostles further appointed:
Whenever any shall depart out of this world with a good testimony to
the faith of Christ, and with affliction borne for His
name’s sake, make ye a commemoration of them on the day on which
they were put to death. See the
letter of the Church of Smyrna on the martyrdom of Polycarp, and
Euseb., Hist. Eccl., iv. 15; [also p. 664, note 4,
supra].
19. The apostles further appointed: In
the service of the Church repeat ye the praises of David day by
day: because of this saying: “I will bless the
Lord at all times, and at all times His praises shall be in my
mouth;”
20. The apostles further appointed: If any divest themselves of mammon and run not after the gain of money, let these men be chosen and admitted to the ministry of the altar.
21. The apostles further appointed:
Let any priest who accidentally puts another in bonds The particip.
***, though usually pass., may, like some other participles Peil, be
taken actively, as appears from a passage quoted by Dr. R. Payne Smith,
Thes. Syr., s.v. This would seem to be the only
possible way of taking it here.—Tr.
22. The apostles further appointed: If
it be seen that those who are accustomed to hear causes show
partiality, and pronounce the innocent guilty and the guilty innocent,
let them never again hear another cause: thus receiving
the rebuke of their partiality, as it is fit. Comp. Ap.
Const., ii. 45 sqq.
23. The apostles further ordained: Let not those that are high-minded and lifted up with the arrogance of boasting be admitted to the ministry: because of this text: “That which is exalted among men is abominable before God;” and because concerning them it is said: “I will return a recompense upon those that vaunt themselves.”
24. The apostles further appointed:
Let there be a Ruler over the elders who are in the villages, and let
him be recognised as head of them all, at whose hand all of them shall
be required: for Samuel also thus made visits from place to place
and ruled. [Note the
Institutions of Samuel, vol. vii. p. 531, and observe the prominence
here assigned to that prophet. Comp.
25. The apostles further appointed:
That those kings who shall hereafter believe in Christ should be
permitted to go up and stand before the altar along with the Guides of
the Church: because David also, and those who were like him, went
up and stood before the altar. [But note
the case of Ambrose and Theodosius; Sozomen, Eccl. Hist., book
vii. cap. 25.]
26. The apostles further appointed: Let no man dare to do anything by the authority of the priesthood which is not in accordance with justice and equity, but in accordance with justice, and free from the blame of partiality, let all things be done.
27. The apostles further appointed: Let the bread of the Oblation be placed upon the altar on the day on which it is baked, and not some days after—a thing which is not permitted.
All these things did the apostles appoint, not
The disciples, moreover, after they had appointed
these Ordinances and Laws, ceased not from the preaching of the Gospel,
or from the wonderful mighty-works which our Lord did by their
hands. For much people was gathered about them every day, who
believed in Christ; and they came to them from other cities, and heard
their words and received them. Nicodemus also, and Gamaliel,
chiefs of the synagogue of the Jews, used to come to the apostles in
secret, agreeing with their teaching. Judas, moreover, and Levi,
and Peri, and Joseph, and Justus, sons of Hananias, and
Caiaphas The belief
was common among the Jacobites that Caiaphas, whose full name was
Joseph Caïaphas, was the same person as the historian Josephus,
and that he was converted to Christianity. See Assem., Bibl.
Orient., vol. ii. p. 165.
And the apostles received them affectionately,
saying to them: Do not, by reason of the shame and fear of men,
forfeit your salvation before God, nor have the blood of Christ
required of you; even as your fathers, who took it upon them: for
it is not acceptable before God, that, while ye are, in secret,
with His worshippers, ye should go and associate with the murderers of
His adorable Son. How do ye expect that your faith should be
accepted with those that are true, whilst ye are with those that are
false? But it becomes you, as men who believe in Christ, to
confess openly this faith which we preach. [The visible Church
and sacraments are necessary, on this principle, to the conversion of
the world.]
And, when they heard these things from the
Disciples, those sons of the priests, all of them alike, cried out
before the whole company of the apostles: We confess and believe
in Christ who was crucified, and we confess that He is from everlasting
the Son of God; and those who dared to crucify Him do we
renounce. For even the priests of the people in secret confess
Christ; but, for the sake of the headship among the people which they
love, they are not willing to confess openly; and they have forgotten
that which is written: [Perhaps a metaphrase
of
And, when their fathers heard these things from their sons, they became exceedingly hostile to them: not indeed because they had believed in Christ, but because they had declared and spoken openly of the mind of their fathers before the sons of their people.
But those who believed clove to the disciples, and departed not from them, because they saw that, whatsoever they taught the multitude, they themselves carried into practice before all men; and, when affliction and persecution arose against the disciples, they rejoiced to be afflicted with them, and received with gladness stripes and imprisonment for the confession of their faith in Christ; and all the days of their life they preached Christ before the Jews and the Samaritans.
And after the death of the apostles there were
Guides and Rulers This would seem to
have been written anterior to the time when the title of Bishop, as
specially appropriated to those who succeeded to the apostolic office,
had generally obtained in the East. [Previously named as in the
Greek of For writings
ascribed to Andrew and Thomas, see Apocryphal Scriptures, this
volume, infra. Comp. Eccl. Canons, No.
85.—Tr. There is no mention here of
the Epistles of Paul. They may not at this early period have been
collected and become generally known in the East. The Epistle of
Jude is also omitted here, but it was never received into the Syriac
canon: see De Wette, Einl., 6th ed. p. 342. So the printed
text. But “the apostles” seems to be
meant.—Tr. See note 10 on
p. 668.—Tr. It is plain from this
that the Epistles were not at that time considered part of what was
called the New Testament, nor the prophets of the Old. Lit.
“nod,” or “bidding,” or
“impulse.”—Tr. [See
Tertull., vol. iii. p. 252.] Lit.
“were quiet and silent at.”—Tr. Lit.
“be an advocate.”—Tr. [
1. Jerusalem received the ordination to the priesthood, as did all the country of Palestine, and the parts occupied by the Samaritans, and the parts occupied by the Philistines, and the country of the Arabians, and of Phœnicia, and the people of Cæsarea, from James, who was ruler and guide in the church of the apostles which was built in Zion.
2. Alexandria the Great, and Thebais, and
the whole of Inner Egypt, and all the country of Pelusium, C. reads
“Pentapolis.”
3. India, A. has “the
Indians;” C. “the Ethiopians.”
4. Antioch, and Syria, and Cilicia, and
Galatia, even to Pontus, received the apostles’ ordination to the
priesthood from Simon Cephas, who himself laid the foundation of the
church there, C. adds, “and
built a church at Antioch.” See note 3,
p. 673, infra.
5. The city of Rome, and all Italy, and
Spain, and Britain, and Gaul, together with all the rest of the
countries round about them, received the apostles’ ordination to
the priesthood from Simon Cephas, who went up from Antioch; and he was
ruler and guide there, in the church which he had built there, and in
the places round about it. [The omission of
reference to St. Paul is a token of a corrupt and mediæval text
here.]
6. Ephesus, and Thessalonica, and all Asia, and all the country of the Corinthians, and of all Achaia and the parts round about it, received the apostles’ ordination to the priesthood from John the evangelist, who had leaned upon the bosom of our Lord; who himself built a church there, and ministered in his office of Guide which he held there.
7. Nicæa, and Nicomedia, and all the
country of Bithynia, and of Inner Galatia, The reading of
C. The ms. A. gives what Cureton
transcribes as Gothia, which is almost the same as the word rendered
“Inner.” Possibly this explains the origin of the
reading of A. “Galatia” was perhaps accidentally
omitted.—Tr.
8. Byzantium, and all the country of Thrace,
and of the parts about it as far as the great river, C. has “the
Danube.”
9. Edessa, and all the countries round about
it which were on all sides of it, and Zoba, Or
“Soba,” the same as Nisïbis. The number
seventy-two may have arisen from the supposition, mentioned in the
Recognitions and in the Apostolical Constitutions, that
our Lord chose them in imitation of the seventy-two elders appointed by
Moses.
10. The whole of Persia, of the Assyrians,
and of the Armenians, and of the Medians, and of the countries round
about Babylon, the Huzites and the Gelæ, as far as the borders of
the Indians, and as far as the land Or
“place.”—Tr. See note 6 on p.
661.
The other remaining companions of the apostles, moreover went to the distant countries of the barbarians; and they made disciples from place to place and passed on; and there they ministered by their preaching; and there occurred their departure out of this world, their disciples after them going on with the work down to the present day, nor was any change or addition made by them in their preaching.
Luke, moreover, the evangelist had such diligence
that he wrote the exploits of the Acts of the Apostles, and the
ordinances and laws of the ministry of their priesthood, and whither
each one of them went. By his diligence, I say, did Luke write
these things, and more than these; and he placed them in the hand of
Priscus B. reads
“Priscilla,” C. “Pricillas.” Prisca and
Priscilla are the forms in which the name occurs in the New
Testament. Probably the same
as Manaen, mentioned in [The failure to
praise the work of him who “laboured more abundantly than
all” others, is noteworthy, and can only be accounted for by
Middle-Age corruptions of the text.]
And Nero Cæsar despatched with the sword
Simon Cephas in the city of Rome. C. adds,
“crucifying him on a cross.” C. also adds,
“Here endeth the treatise of Addæus the apostle.”
————————————
This is found
in the same ms. as the preceding, quoted as
A. There is also another copy of it in Cod. Add. 14,609, referred
to here as B. [It looks like an afterthought of a later age, when
the teaching of Peter was elevated into a specialty.] B. reads
“the Apostle Peter.” [This
apocryphal history proceeds on the theory that St. Peter
preceded St. Paul at Rome, which cannot be reconciled with
Scripture and chronology.
In the third The
reading of the ms. is
“thirtieth.” From this place to
“the light” (last line of text on this page), A. is lost,
and the text has been supplied from B. The
ms. gives, “clad in the
white.”
Men, people of Rome, saints of all Italy, hear ye
that which I say to you. This day I preach and proclaim Jesus the
Son of God, who came down from heaven, and became man, and was with us
as one of ourselves, and wrought marvellous mighty-works and
signs and wonders before us, and before all the Jews that are in the
land of Palestine. And you yourselves also heard of those things
which He did: because they came to Him from other countries also,
on account of the fame of His healing and the report of the marvellous
help He gave; Lit.
“His marvellous helps.”—Tr. [See p. 652, supra.]
Moreover, because we were catchers of
fish, [
Flee therefore from the words of the wisdom of
this world, in which there is no profit, and draw near to those which
are true and faithful, and acceptable before God; whose reward also is
laid up in store, and whose recompense standeth sure. Now,
too, The text
A. is resumed after this word. The reading “and now that
the light,” etc., seems faulty. The *** (that) might easily
have been occasioned by the *** of the word which it
precedes.—Tr. The word so
rendered is much effaced in B., but it seems to be ***,
“humbled.” This, however, might require
further change of the text, such as Cureton suggests, so as to give the
sense, “He humbled His Godhead on account of our
manhood,” unless we translated “in our
manhood”—neither of which renderings seems to give so good
a sense as that in the text of A.—Tr. Respecting the word
“mingled” (***), which was supposed to countenance the
Eutychian heresy, see Assemani, Bibl. Orient., vol. i. p.
81. Or
“offspring.”—Tr.
But ye see the wonderful works which accompany and
follow these words. One would not credit it: the time lo!
is short since He ascended to His Father, and see how His Gospel has
winged its flight through the whole creation—that thereby it may
be known and believed that He Himself is the Creator of creatures, and
that by His bidding creatures subsist. And, whereas ye saw the
sun become darkened at His death, ye yourselves also are
witnesses. The earth, moreover, quaked when He was slain, and the
veil was rent at His death. And concerning these things the
governor Pilate also was witness: for he himself sent and made
them known to Cæsar, [On the
Acts of Pilate see Lardner, Credib., vi. p. 605, and
Jones, On the Canon, vol. ii. p. 342. If Leucius Charinus
forged what goes by the name, it does not prove that genuine records of
the kind never existed. The reverse is probable. See vol.
i. p. 179.
Let not Simon the sorcerer delude you by semblances which are not realities, which he exhibits to you, as to men who have no understanding, who know not how to discern that which they see and hear. Send, therefore, and fetch him to where all your city is assembled together, and choose you some sign for us to do before you; and, whichever ye see do that same sign, it will be your part to believe in it.
And immediately they sent and fetched Simon the
sorcerer; [Vol. vii. p.
453. Compare vol. vi. p. 438, note 15; also vol. i. p. 171.
On Justin’s simple narrative all the rest was embroidered by a
later hand.] From this place
to “a gathering-place,” p. 675, line 20, col. 2, the text
of A. is lost. [St.
Peter’s visit could not have been previous to St. Paul’s,
and up to that time Simon had certainly not corrupted the Romans
(
Then Simon reluctantly drew near to the dead person; and they set down the bier before him; and he looked to the right hand and to the left, and gazed up into heaven, saying many words: some of them he uttered aloud, and some of them secretly and not aloud. And he delayed a long while, and nothing took place, and nothing was done, and the dead person was lying upon his bier.
And forthwith Simon Cephas drew near boldly towards the
dead man, and cried aloud before
And all the people saw and marvelled; and they said to Simon: Christ, whom thou preachest, is true. And many cried out, and said: Let Simon the sorcerer and the deceiver of us all be stoned. But Simon, by reason that every one was running to see the dead man that was come to life, escaped from them from one street to another and from house to house, and fell not into their hands on that day.
But the whole city took hold of Simon Cephas, and
they received him gladly and affectionately; and he ceased not from
doing signs and wonders in the name of Christ; and many believed in
him. Cuprinus, Perhaps Cyprianus,
which is found written in Syriac in the same manner as the word
here. This is the time
often allotted to Peter’s episcopate at Rome, although it is
certain that he did not constantly reside there during that
period: we find him the year after at Jerusalem. [The
chronological incredibility of this residence in Rome has been fully
demonstrated; but it is so entirely inconsistent with the scriptural
history, and with that of St. Paul in particular, that no other
argument is necessary. On the other hand, it appears to me
conclusively established, that St. Peter closed his life in Rome, under
Nero. And I think this apostle’s visit fully explained by
the fact that the Roman Christians were so largely “of the
circumcision,” that St. Paul himself might naturally have invited
him to share his own labours in Rome, on the well-known rule of his
conduct (
And after these years Nero Cæsar seized him
and shut him up in prison. And he knew that he would crucify him;
so he called Ansus, B. has
Lainus = Linus, the person undoubtedly meant. The error
arose chiefly from the *** [L] being taken as the sign of the
accusative case. Below, the name appears as Isus, and in the
Acts of Barsamya we have Anus. This sign of the accusative may be
omitted.—Tr. In canon x.
(see next note) it is said “in the pulpit of the church;”
and in the Teaching of Addæus it is said that “a
large multitude of the people assembled for the reading of the Old
Testament and the New.” The inhibition seems, therefore, to
refer only to public reading. [See p. 661,
supra.] This agrees
with the tenth canon in the Teaching of the Apostles. [See
p. 668, supra.]
And, when Cæsar had commanded that Simon should be crucified with his head downwards, as he himself had requested of Cæsar, and that Paul’s head should be taken off, there was great commotion among the people, and bitter distress in all the church, seeing that they were deprived of the sight of the apostles. And Isus the guide arose and took up their bodies by night, and buried them with great honour, and there came to be a gathering-place there for many.
And at that very time, as if by a righteous
judgment, Nero abandoned his empire and fled, and there was a cessation
for a little while from the persecution which Nero Cæsar had
raised against them. And many years after the great
coronation That is, their
martyrdom. But B. reads “labour.” This abrupt
termination seems to indicate that there was something more which
followed. The famine referred to seems to be the same as that
mentioned in the interpolated passage at the end of the Acts of
Sharbil.
Here endeth the teaching of Simon Cephas.
————————————
Acts of Sharbil, There are
twomss. from which this piece is taken.
The first is Cod. Add. 14,644, fol. 72 vers. This, which is
referred to as A., has been copied exactly, except that a few manifest
errors have been corrected and some deficiencies supplied from the
other. This latter, quoted as B., is Cod. Add. 14,645. It
is some three or four centuries later than the first. They were
first taken down by shorthand-writers, called notarii
(notaries), or exceptores, by which name they are mentioned
towards the end of this extract; the Greeks called them
ταχυγράφοι.
They were then arranged in proper order by persons called by the Greeks
ὑπομνηματογράφοι,
and by the Romans Ab Actis.—The use of ὑπομνήματα
and other Greek words seems to show that these Acts were originally
written in that language. Notaries, i.e., actuarii, or
at a later day exceptores.—Tr. The Latin
Acta, to which the Greek ὑπομνήματα
here employed corresponds, was used to denote the authorized
records of judicial proceedings.—Tr.
In the fifteenth year of
the Sovereign Ruler Αὐτοκράτωρ
.—Tr. That is,
a.d. 112. But the Greek era commences 311
or 312 b.c., and therefore a.g. 416 would answer to a.d.
105. There appears to be some error in the date. The king reigning in
the fifteenth year of Trajan was Maanu Bar Ajazath, the seventh king of
Edessa after Abgar the Black. It would thus
appear that Paganism and Christianity were tolerated together in Edessa
at this time, equal honour being attributed to the head of each
religious party. Cf. Teaching of Addæus, p.
661: “Neither did King Abgar compel any man by force to
believe in Christ.”
Now, when the command arrived at the town of
Edessa of the Parthians, there was a great festival, on the eighth of
Nisan, on the third day of the week: the whole city was
gathered together by the great altar A little before
the passage quoted in the last note it is said that this altar was left
standing when the altars to Bel and Nebu were thrown down. Perhaps this is the
same as the “Archives” mentioned p. 007, note 14. B. adds,
“before the god Zeus.”
And, while these things were being done by the
command of the king, Barsamya, the bishop of the Christians, went up to
Sharbil, he and Tiridath the elder and Shalula the deacon; and he said
to Sharbil, the high priest: The King Christ, to whom belong
heaven and earth, will demand an account at thy hands of all these
souls against whom thou art sinning, and whom thou art misleading, and
turning away from the God of verity and of truth to idols that
are made and deceitful, which are not able to do anything with
their hands—moreover also thou hast no pity on thine own soul,
which is destitute of the true life of God; and thou declarest to this
people that the dumb idols talk with thee; and, as if thou wert
listening to something from them, thou puttest thine ear near to one
and another of them, and sayest to this people: The god Nebu bade
me say to you, “On account of your sacrifices and oblations I
cause peace in this your country;” and: Bel saith, “I
cause great plenty in your land;” and those who hear this
from thee do not discern that thou art greatly deceiving
them—because “they have a mouth and speak not, and they
have eyes and see not with them;” it is ye who bear up them, and
not they who bear up B. adds here:
“And in all these things thou hast forgotten God, the Maker of
all men, and because of His long-suffering hast exalted thyself against
His mercy, and hast not been willing to turn to Him, so that He might
turn to thee and deliver thee from this error, in which thou
standest.” Lit.
“thy old age.”—Tr. The Peshito, for
Ζεύς in
B. has “the
work of men’s hands.” [ B. makes a
considerable addition here, which it is hardly necessary to quote, the
words being in all probability only an interpolation. Cureton
elsewhere remarks: “I have almost invariably found in these
Syriac mss. that the older are the shorter, and
that subsequent editors or transcribers felt themselves at liberty to
add occasionally, or paraphrase the earlier application in regard to
early Christian literature.—Tr.
[But Cureton is speaking for his pet idea.]
Sharbil said to him: Very acceptable to me
are these thy words which thou hast spoken before me; yea, exceedingly
acceptable are they to me. But, as for me, I know that I am
outcast from Or
“destitute of.”—Tr. Lit.
“a hidden dead man.”—Tr.
And, when Barsamya the bishop heard these
things, B. adds,
“from Sharbil, his tears flowed and he wept.”
Sharbil said to him: Thou, like a skilful physician, who suffers pain from the pain of the afflicted, hast done well in that thou hast been concerned about me. But at present, because it is the festival to-day of this people, of every one of them, I cannot go down with thee to-day to the church. Depart thou, and go down with honour; and to-morrow at night I will come down to thee: I too have henceforth renounced for myself the gods made with hands, and I will confess the Lord Christ, the Maker of all men.
And the next day Sharbil arose and went down to
Barsamya by night, he and Babai his sister; and he was received by the
whole church. And he said to them: Offer for me prayer and
supplication, that Christ may forgive me all the sins that I have
committed against Him in all this long course of years. And,
because they were in dread of the persecutors, they arose and gave him
the seal of salvation, B. adds, “of
baptism, baptizing him.” The “seal” (σφραγίς) is
probably explained by such passages as [This identifies
the “seal” with baptism.]
And, when all the city had heard that he was gone
down to the church, there began to be a consternation among the
multitude; and they arose and went down to him, and saw him clad in the
fashion of the Christians. B. adds,
“and he sat and listened to the Scriptures of the Church, and the
testimonies which are spoken in them, touching the birth and the
passion and the resurrection and the ascension of Christ; and, when he
saw those that came down to him—”
But Lysanias, In B., in a
passage added further on, he is styled “Lysinas,” and in
the Martyrdom of Barsamya, infra, “Lysinus”
or “Lucinus.” In the Martyrologium Romanum he
is called “Lysias præses.” Tillemont supposes
him to be Lusius Quietus. But the time does not agree. The
capture of Edessa under this man was in the nineteenth year of Trajan,
four years later than the martyrdom. B. adds,
“from the Sharirs of the city.” B. has added
several lines here. B. adds, “the
Sharirs of the city.” Lit.
“in which they stand.”—Tr.
Sharbil said: When I was blinded in my mind, I worshipped that which I knew not; but to-day, inasmuch as I have obtained the clear eyes of the mind, it is henceforth impossible that I should stumble at carved stones, or that I should any longer be the cause of stumbling to others. For it is a great disgrace to him whose eyes are open, if he goes and falls into the pit of destruction.
The judge said: Because thou hast been
priest of the venerable gods, and hast been partaker of the mystery of
those whom the mighty emperors Lit.
“kings:” and so throughout.—Tr.
Sharbil said: I too, on my part, am not content that thou shouldest look upon me as formerly, when I worshipped gods made with hands; but look thou upon me to-day and question me as a Christian man renouncing idols and confessing the King Christ.
The judge said: How is it that thou art not afraid of the emperors, nor moved to shame by those who are listening to thy trial, that thou sayest, “I am a Christian”? But promise that thou wilt sacrifice to the gods, according to thy former custom, so that thy honour may be great, as formerly—lest I make to tremble at thee all those who have believed like thyself.
Sharbil said: Of the King of kings I am afraid, but at any king of earth I tremble not, nor yet at thy threats towards me, which lo! thou utterest against the worshippers of Christ: whom I confessed yesterday, and lo! I am brought to trial for His sake to-day, like as He Himself was brought to trial for the sake of sinners like me.
The judge said: Although thou have no pity on thyself, still I will have pity on thee, and refrain from cutting off those hands of thine with which thou hast placed incense before the gods, and from stopping with thy blood those ears of thine which have heard their mysteries, and thy tongue which has interpreted and explained to us their secret things. Of those gods lo! I am afraid, and I have pity on thee. But, if thou continue thus, those gods be my witnesses that I will have no pity on thee!
Sharbil said: As a man who art afraid of the emperors and tremblest at idols, have thou no pity on me. For, as for me, I know not what thou sayest: therefore also is my mind not shaken or terrified by those things which thou sayest. For by thy judgments shall all they escape from the judgment to come who do not worship that which is not God in its own nature.
The judge said: Let him be scourged with
thongs, The Syriac
is *** (toris), and is a foreign word, probably the Latin
loris, which the Syriac translator, not understanding it or not
having an equivalent, may have written loris, and a subsequent
transcriber have written toris. It is plain that the
latter copyist to whom the text B. is due did not know what is
meant: for he has omitted the word, and substituted
“Sharbil.”
And he was scourged by ten men, who laid hold on him, according to the command of the judge.
Sharbil said: Thou art not aware of the scourging of justice in that world which is to come. For thou wilt cease, and thy judgments also will pass away; but justice will not pass away, nor will its retributions come to an end.
B. reads
“governor” (ἡγεμών), and so generally in
the corresponding places below. B. reads
“discern.”
Sharbil said: As thou takest heed not to depart from the laws of the emperors, and if moreover thou depart from them thou knowest what command they will give concerning thee, so do I also take heed not to decline from the law of Him who said, “Thou shalt not worship any image, nor any likeness;” and therefore will I not sacrifice to idols made with hands: for long enough was the time in which I sacrificed to them, when I was in ignorance.
The judge said: Bring not upon thee
punishment Or
“judgment.”—Tr.
Sharbil said: But, if on behalf of the
emperors, who are far away and not near at hand and not conscious of
those who treat their commands with contempt, thou biddest me
sacrifice, how is it that on behalf of idols, who lo! are present and
are seen, but see not, thou biddest me sacrifice? Why, hereby
thou hast declared before all thy attendants The word
used is the Latin “officium” (= officiales, or corpus
offialium—Tr.), which denoted the
officers that attended upon presidents and chief magistrates. The
equivalent Gk. τάξίς is used below [in
the Martyrdom of Habib, “attendants”].
The judge said: It was not for this that thou wast called before me—that, instead of paying the honour which is due, thou shouldst despise the emperors. But draw near to the gods and sacrifice, and have pity on thyself, thou self-despiser!
Sharbil said: Why should it be requisite for
thee to ask me many questions, after that which I have said to
thee: “I will not sacrifice”? Thou hast called
me a self-despiser? But would that from my childhood I had had
this mind and had thus despised myself, Or
“soul.”—Tr.
The judge said: Hang him up, and tear him with combs on his sides.—And while he was thus torn he cried aloud and said: It is for the sake of Christ, who has secretly caused His light to arise upon the darkness of my mind. And, when he had thus spoken, the judge commanded again that he should be torn with combs on his face.
Sharbil said: It is better that thou shouldest inflict tortures upon me for not sacrificing, than that I should be judged there for having sacrificed to the work of men’s hands.
The judge said: Let his body be bent backwards, and let straps be tied to his hands and his feet; and, when he has been bent backwards, let him be scourged on his belly.
And they scourged him in this manner, according to the command of the judge.
Then he commanded that he should go up to the
prison, and that he should be cast into a dark dungeon. And the
executioners, Those who
officiated at a “quæstio,” or examination by
torture.—Tr. The Latin
“quæstionarii.”
But on the second of Ilul, i.e., Heb.
אֱלוּלּ from the new moon of September to that of October. [See p. 666, supra.]
Sharbil said: This has been my determination in the prison, that that with which I began before thee, I will finish even to the last; nor will I play false with my word. For I will not again confess idols, which I have renounced; nor will I renounce the King Christ, whom I have confessed.
The judge said: Hang him up by his right hand, because he has withdrawn it from the gods that he may not again offer incense with it, until his hand with which he ministered to the gods be dislocated, because he persists in this saying of his.
And, while he was suspended by his hand, they asked him
and said to him: Dost thou consent to sacrifice to the
gods? But he was not able to return them an answer, on account of
the dislocation of his arm. And the judge commanded, and they
loosed him and took him down. But he was not able to bring his
arm up to his side,
The judge said: Put on incense, and go whithersoever thou wilt, and no one shall compel thee to be a priest again. But, if thou wilt not, I will show thee tortures bitterer than these.
Sharbil said: As for gods that made not the heavens and the earth, may they perish from under these heavens! But thou, menace me not with words of threatening; but, instead of words, show upon me the deeds of threatening, that I hear thee not again making mention of the detestable name of gods!
The judge said: Let him be branded with the brand of bitter fire between his eyes and upon his cheeks.
And the executioners did so, until the smell of the branding reeked forth in the midst of the judgment-hall: but he refused to sacrifice.
Sharbil said: Thou hast heard for thyself from me, when I said to thee “Thou art not aware of the smoke of the roasting of the fire which is prepared for those who, like thee, confess idols made by hands, and deny the living God, after thy fashion.”
The judge said: Who taught thee all these things, that thou shouldest speak before me thus—a man who was a friend of the gods and an enemy of Christ, whereas, lo! thou art become his advocate.
Sharbil said: Christ whom I have confessed,
He it is that hath taught me to speak thus. But there needeth not
that I should be His advocate, for His own mercies are eloquent
advocates for guilty ones like me, and these will avail to
plead Lit.
“to be a plea.”—Tr.
The judge said: Let him be hanged up, and let him be torn with combs upon his former wounds; also let salt and vinegar be rubbed into the wounds upon his sides. Then he said to him: Renounce not the gods whom thou didst formerly confess.
Sharbil said: Have pity on me and spare me again from saying that there be gods, and powers, and fates, and nativities. On the contrary, I confess one God, who made the heavens, and the earth, and the seas, and all that is therein; and the Son who is from Him, the King Christ.
The judge said: It is not about this that thou art questioned before me—viz.: what is the belief of the Christians which thou hast confessed; but this is what I said to thee, “Renounce not those gods to whom thou wast made priest.”
Sharbil said: Where is that wisdom of thine and of the emperors of whom thou makest thy boast, that ye worship the work of the hands of the artificers and confess them, whilst the artificers themselves, who made the idols, ye insult by the burdens and imposts which ye lay upon them? The artificer standeth up at thy presence, to do honour to thee; and thou standest up in the presence of the work of the artificer, and dost honour it and worship it.
The judge said: Thou art not the man to call
others to account for Or
“thou art not the avenger of.”—Tr.
Sharbil said: Death on account of this is true life: those who confess the King Christ, He also will confess before His glorious Father.
The judge said: Let lighted candles Lit.
“candles of fire.”—Tr.
Sharbil said: It is well that thou burnest
me with this fire, that so I may be delivered from “that
fire which is not quenched, and the worm that dieth not,” which
is threatened to those The passage from
this place to “in the eyes,” below, is lost in A., and
supplied from B.
The governor said: It is not this for which the emperors have ordered me to demand an account at thy hands, whether there be judgment and the rendering of an account after the death of men; nor yet about this do I care, whether that which is made is to be honoured or not to be honoured. What the emperors have commanded me is this: that, whosoever will not sacrifice to the gods and offer incense to them, I should employ against him stripes, and combs, and sharp swords.
Sharbil said: The kings of this world are conscious of this world only; but the King of all kings, He hath revealed and shown to us that there is another world, and a judgment in reserve, in which a recompense will be made, on the one hand to those who have served God, and on the other to those who have not served Him nor confessed Him. Therefore do I cry aloud, that I will not again sacrifice to idols, nor will I offer oblations to devils, nor will I do honour to demons!
The judge said: Let nails of iron be driven
in between the eyes of the insolent fellow, and let
Or “dealer
in fables,” if the word employed here, which is a foreign one, be
the Latin “fabularius,” which is not certain.
And the executioners did so, the sound of the driving in of the nails being heard as they were being driven in sharply.
Sharbil said: Thou hast driven in nails
between my eyes, even as nails were driven into the hands of the
glorious Architect of the creation, and by reason of this did all
orders of the creation tremble and quake at that season. For
these tortures which lo! thou art inflicting on me are nothing in view
of that judgment which is to come. For those “whose ways
are always firm,” because “they have not the judgment of
God before their eyes,”
The judge said: Thou sayest in words that there is a judgment; but I will show thee in deeds: so that, instead of that judgment which is to come, thou mayest tremble and be afraid of this one which is before thine eyes, in which lo! thou art involved, and not multiply thy speech before me.
Sharbil said: Whosoever is resolved to set God before his eyes in secret, God will also be at his right hand; and I too am not afraid of thy threats of tortures, with which thou dost menace me and seek to make me afraid.
The judge said: Let Christ, whom thou hast confessed, deliver thee from all the tortures which I have inflicted on thee, and am about further to inflict on thee; and let Him show His deliverance towards thee openly, and save thee out of my hands.
Sharbil said: This is the true deliverance of Christ imparted to me—this secret power which He has given me to endure all the tortures thou art inflicting on me, and whatsoever it is settled in thy mind still further to inflict upon me; and, although thou hast plainly seen it to be so, thou hast refused to credit my word.
The judge said: Take him away from before me, and let him be hanged upon a beam the contrary way, head downwards; and let him be beaten with whips while he is hanging.
And the executioners did so to him, at the door of the judgment-hall.
Then the governor commanded, and they brought him in before him. And he said to him: Sacrifice to the gods, and do the will of the emperors, thou priest that hatest honour and lovest ignominy instead!
Sharbil said: Why dost thou again repeat thy words, and command me to sacrifice, after the many times that thou hast heard from me that I will not sacrifice again? For it is not any compulsion on the part of the Christians that has kept me back from sacrifices, but the truth they hold: this it is that has delivered me from the error of paganism.
The judge said: Let him be put into a
chest So
Cureton. Dr. Payne Smith remarks: “Cureton’s
‘chest’ is a guess from ***. The only sense of ***
with which I am acquainted is cadus, a cask.” The
word occurs again in the Martyrdom of Habib. In both
places it seems to refer to some contrivance for holding fast
the person to be scourged. The root appears to be ***,
custodivit, retinuit (Castel).—Tr.
And the executioners did so, until there remained not a sound place on him.
Sharbil said: As for these tortures, which thou supposest to be bitter, out of the midst of their bitterness will spring up for me fountains of deliverance and mercy in the day of the eternal sentences.
The governor said: Let small round pieces of
wood be placed between the fingers of his hands, The
martyr Minias, about a.d. 240, had the same
torture inflicted on him: “ligneis verubus
præcutis sub ungues ejus infixis, omnes digitos ejus præcepit
pertundi.” See Surius, Sanctt. Vit. Not “the same,”
perhaps.—Tr. Or
“bitterly.”—Tr.
And they did so to him, until the blood came out from under the nails of his fingers.
Sharbil said: If thine eye be not satisfied with the tortures of the body, add still further to its tortures whatsoever thou wilt.
The judge said: Let the fingers of his hands be loosed, and make him sit upon the ground; and bind his hands upon his knees, and thrust a piece of wood under his knees, and let it pass over the bands of his hands, and hang him up by his feet, thus bent, head downwards; and let him be scourged with thongs.
And they did so to him.
Sharbil said: They cannot conquer who fight against God, nor may they be overcome whose confidence is God; and therefore do I say, that “neither fire nor sword, nor death nor life, nor height nor depth, can separate my heart from the love of God, which is in our Lord Jesus Christ.”
The judge said: Make hot a ball of lead and of brass, and place it under his armpits.
And they did so, until his ribs began to be seen.
Sharbil said: The tortures thou dost inflict upon me are too little for thy rage against me—unless thy rage were little and thy tortures were great.
The judge said: Thou wilt not hurry me on by
these things which thou sayest; for I have room in my mind Here a few lines
have been torn out of A., and are supplied from B.
“Which” is not in the printed
text.—Tr.
Sharbil said: Those things which I have said and repeated before thee, thou in thine unbelief knowest not how to hear: now, supposest thou that thou knowest those things which are in my mind?
The judge said: The answers which thou givest will not help thee, but will multiply upon thee inflictions manifold.
Sharbil said: If the several stories of thy several gods are by thee accepted as true, yet is it matter of shame to us to tell of what sort they are. For one had intercourse with boys, which is not right; and another fell in love with a maiden, who fled for refuge into a tree, as your shameful stories tell.
The judge said: This fellow, who was
formerly a respecter of the gods, but has now turned to insult them and
has not been afraid, and has also despised the command of the emperors
and has not trembled—set him to stand upon a gridiron The word
used looks like a corruption of the Latin craticula.
Eusebius, Hist. Eccl. v. 1, uses the Gk. word for this
(τήγανον) in
describing the martyrdom of Attalus, who “was set in the
τήγανον, and
scorched all over, till the savour of his burnt flesh ascended from his
body.”
And the executioners did so, until the under part of his feet was burnt off.
Sharbil said: If thy rage is excited at my mention of the abominable and obscene tales of thy gods, how much more does it become thee to be ashamed of their acts! For lo! if a person were to do what one of thy gods did, and they were to bring him before thee, thou wouldest pass sentence of death upon him.
The judge said: This day will I bring thee to account for thy blasphemy against the gods, and thine audacity in insulting also the emperors; nor will I leave thee alone until thou offer incense to them, according to thy former custom.
Sharbil said: Stand by thy threats, then, and speak not falsely; and show towards me in deeds the authority of the emperors which they have given thee; and do not thyself bring reproach on the emperors with thy falsehood, and be thyself also despised in the eyes of thine attendants!
The judge said: Thy blasphemy against the gods and thine audacity towards the emperors have brought upon thee these tortures which thou art undergoing; and, if thou add further to thine audacity, there shall be further added to thee inflictions bitterer than these.
Sharbil said: Thou hast authority, as judge: do whatsoever thou wilt, and show no pity.
The judge said: How can he that hath had no pity on his own body, so as to avoid suffering in it these tortures, be afraid or ashamed of not obeying the command of the emperors?
Sharbil said: Thou hast well said that I am not ashamed: because near at hand is He that justifieth me, and my soul is caught up in rapture towards him. For, whereas I once provoked Him to anger by the sacrifices of idols, I am this day pacifying Him by the inflictions I endure in my person: for my soul is a captive to God who became man.
The judge said: It is a captive, then, that I am questioning, and a madman without sense; and with a dead man who is burnt, lo! am I talking.
Sharbil said: If thou art assured that I am mad, question me no further: for it is a madman that is being questioned; nay, rather, I am a dead man who is burnt, as thou hast said.
The judge said: How shall I count thee a dead man, When lo! thou hast cried aloud, “I will not sacrifice?”
Sharbil said: I myself, too, know not how to return thee an answer, since thou hast called me a dead man and yet turnest to question me again as if alive.
The judge said: Well have I called thee a dead man, because thy feet are burnt and thou carest not, and thy face is scorched and thou holdest thy peace, and nails are driven in between thine eyes and thou takest no account of it, and thy ribs are seen between the furrows of the combs and thou insultest the emperors, and thy whole body is mangled and maimed with stripes and thou blasphemest against the gods; and, because thou hatest thy body, lo! thou sayest whatsoever pleaseth thee.
Sharbil said: If thou callest me audacious because I have endured these things, it is fit that thou, who hast inflicted them upon me, shouldest be called a murderer in thy acts and a blasphemer in thy words.
The judge said: Lo! thou hast insulted the emperors, and likewise the gods; and lo! thou insultest me also, in order that I may pronounce sentence of death upon thee quickly. But instead of this, which thou lookest for, I am prepared yet further to inflict upon thee bitter and severe tortures.
Sharbil said: Thou knowest what I have said to thee many times: instead of denunciations of threatening, proceed to show upon me the performance of the threat, that thou mayest be known to do the will of the emperors.
The judge said: Let him be torn with combs upon his legs and upon the sides of his thighs.
And the executioners did so, until his blood flowed and ran down upon the ground.
Sharbil said: Thou hast well done in treating me
thus: because I have heard that one of the [St.
Paul’s Stigmata.
The judge said: Let him be torn with combs on his face, since he is not ashamed of the nails which are driven in between his eyes.
And they tore him with combs upon his cheeks, and between the nails which were driven into them.
Sharbil said: I will not obey the emperors, who command that to be worshipped and honoured which is not of the nature of God, and is not God in its nature, but is the work of him that made it.
The judge said: Like as the emperors worship, so also worship thou; and that honour which the judges render, do thou render also.
Sharbil said: Even though I insult that which is the work of men and has no perception and no feeling of anything, yet do not thou insult God, the Maker of all, nor worship along with Him that which is not of Him, and is foreign to His nature.
The judge said: Does this your doctrine so teach you, that you should insult the very luminaries which give light to all the regions of the earth?
Sharbil said: Although it is not enjoined
upon us to insult them, yet it is enjoined upon us not to worship them
nor honour them, seeing that they are things made: for this were
an insufferable Or
“bitter.”—Tr.
The judge said: Christ whom thou confessest was hanged on a tree; and on a tree will I hang thee, like thy Master.
And they hanged him on a tree Or
“beam.”—Tr.
Sharbil said: As for Christ, whom lo! thou mockest—see how thy many gods were unable to stand before Him: for lo! they are despised and rejected, and are made a laughing-stock and a jest by those who used formerly to worship them.
The judge said: How is it that thou renouncest the gods, and confessest Christ, who was hanged on a tree?
Sharbil said: This cross of Christ is the great boast of the Christians, since it is by this that the deliverance of salvation has come to all His worshippers, and by this that they have had their eyes enlightened, so as not to worship creatures along with the Creator.
The governor said: Let thy boasting of the cross be kept within thy own mind, and let incense be offered by thy hands to the gods.
Sharbil said: Those who have been delivered by the cross cannot any longer worship and serve the idols of error made with hands: for creature cannot worship creature, because it is itself also designed to be a worshipper of Him who made it; and that it should be worshipped along with its Maker is an insult to its Maker, as I have said before.
The governor said: Leave alone thy books which have taught thee to speak thus, and perform the command of the emperors, that thou idle not by the emperors’ law.
But Sharbil said: Is this, then, the justice of the emperors, in whom thou takest such pride, that we should leave alone the law of God and keep their laws?
The governor said: The citation of the books in which thou believest, and from which thou hast quoted—it is this which has brought upon thee these afflictions: for, if thou hadst offered incense to the gods, great would have been thine honour, like as it was formerly, as priest of the gods.
Sharbil said: To thine unbelieving heart
these things seem as if they were afflictions; but to the true heart
“affliction imparts patience, and from it comes also
experience, and from experience likewise the hope” Lit.
“of confessorship.”—Tr.
The governor said: Hang him up and tear him with combs upon his former wounds.
And, from the fury with which the judge urged on the executioners, his very bowels were almost seen. And, lest he should die under the combs and escape from still further tortures, he gave orders and they took him down.
And, when the judge saw that he was become silent and was not able to return him any further answer, he refrained from him a little while, until he began to revive.
Sharbil said: Why hast thou had pity upon me
for even this little time, and kept me back from the gain of a
confessor’s death? Lit.
“of confessorship.”—Tr.
The governor said: I have not had pity on thee at all in refraining for a little while: thy silence it was that made me pause a little; and, if I had power beyond the law of the emperors, I should like to lay other tortures upon thee, so as to be more fully avenged on thee for thine insult toward the gods: for in despising me thou hast despised the gods; and I, on my part, have borne with thee and tortured thee thus, as a man who so deserves.
And the judge gave orders, and suddenly the
curtain The Latin
“velum,” or rather its plur. “vela.” The Gk. ἀπόφασις.
And suddenly the curtain was drawn back again; and
the judge cried aloud and said: As regards this Sharbil, who was
formerly priest of the gods, but has turned this day and renounced the
gods, and has cried aloud “I am a Christian,” and has not
trembled at the gods, but has insulted them; and, further, has not been
afraid of the emperors and their command; and, though I have
bidden him sacrifice to the gods according to his former custom, has
not sacrificed, but has treated them with the greatest insult: I
have looked into the matter, and decided, that towards a man who
doeth these things, even though he were now to sacrifice, it is
not fit that any mercy should be shown; and that it is not fit that he
should any longer behold the sun of his lords, because he has
scorned their laws. I give sentence that, according to the law of
the emperors, a strap This expression
χαλινὸν
ἐμβαλεῖν is used
similarly in the life of Euthymus in Eccl. Græc. Monumenta,
vol. ii. p. 240.
And forthwith a strap was thrust into his mouth with all speed, and the executioners hurried him off, and made him run quickly upon his burnt feet, and took him away outside of the city, a crowd of people running after him. For they had been standing looking on at his trial all day, and wondering that he did not suffer under his afflictions: for his countenance, which was cheerful, testified to the joy of his heart. And, when the executioners arrived at the place where he was to receive the punishment of death, the people of the city were with them, that they might see whether they did according as the judge had commanded, and hear what Sharbil might say at that season, so that they might inform the judge of the country.
And they offered him some wine to drink, according
to the custom of murderers to drink. But he said to them: I
will not drink, because I wish to feel the saw with which ye saw me,
and the sword which ye pass over my neck; but instead of this wine,
which will not be of any use to me, give me a little time to pray,
while ye stand. And he stood up, and looked toward the
east, See
Teaching of the Apostles, Ord. 1, p. 668, note
1.—Tr. Lit.
“have pity on my salvation.”—Tr.
And, when the Sharirs of the city heard these things, they were very angry with the executioners for having given him leave to pray.
And, while the nails were remaining which had been driven in between his eyes, and his ribs were seen between the wounds of the combs, and while from the burning on his sides and the soles of his feet, which were scorched and burnt, and from the gashes of the combs on his face, and on his sides, and on his thighs, and on his legs, the blood was flowing and running down, they brought carpenters’ instruments, and thrust him into a wooden vice, and tightened it upon him until the bones of his joints creaked with the pressure; then they put upon him a saw of iron, and began sawing him asunder; and, when he was just about to die, because the saw had reached to his mouth, they smote him with the sword and took off his head, while he was still squeezed down in the vice.
And Babai his sister drew near and spread out her skirt and caught his blood; and she said to him: May my spirit be united with thy spirit in the presence of Christ, whom thou hast known and believed.
And the Sharirs of the city ran and came and
informed the judge of the things which Sharbil had uttered in his
prayer, and how his sister had caught his blood. And the judge
commanded them to return and give orders to the executioners that, on
the spot where she had caught the blood of her brother, she also should
receive the punishment of death. And the executioners laid hold
on her, and each one of them severally put her to torture; and, with
her brother’s blood upon her, her soul took its flight from her,
and they mingled her blood with his. And, when the executioners
were entered into the city, the brethren and young men By a transposition
of letters, B. reads “laics.”
I wrote these Acts on paper—I, Marinus, and
Anatolus, the notaries; and we placed them B. has several lines
here in addition.
————————————
This Barsamya, The passage
hence to the end is evidently a later addition by a person unacquainted
with chronology: for it is stated at the beginning of these Acts
that the transactions took place in the fifteenth year of Trajan,
a.d. 112; but Fabianus (see next note) was not
made bishop of Rome till the reign of Maximinus Thrax, about the year
236. [An index of the history of this postscript.] B. reads
“Fabianus:” in A. the first syllable, or rather
letter, has been dropped.—The mention of Fabianus probably arose
from the fact of his having instituted notaries for the express purpose
of searching for and collecting the Acts of Martyrs. The Greek
ἔπαρχος.—
Tr.
Here end the Acts of Sharbil the confessor.
————————————
Further, the Martyrdom of
Barsamya, This is taken
from the ms. cited as B. in the Acts of
Sharbil. There is an Armenian version or extract of this
still in existence: see Dr. Alishan’s letter referred to on
p. 665. [See elucidation, p. 689, infra.]
In the year four hundred
and sixteen of the kingdom of the Greeks, that is the fifteenth year of
the reign of the sovereign ruler, our lord, Trajan Cæsar, in the
consulship of Commodus and Cyrillus, This is a
mistake for Cerealis, and the consulate meant must be that of Commodus
Verus and Tutilius Cerealis, which was in the ninth (not fifteenth)
year of Trajan, which agreed with the 416th year of the Greeks, or
a.d. 105. See note on p.
678. Called Labu at p.
678.
And, immediately that the judge heard these things, he
sent the Sharirs of the city, and some of his attendants with them, to
go down to the church and bring up Barsamya from the church. And
they led him and brought him up to the judgment-hall of the judge; and
there went up many Christians with him, saying: We also will die
with Barsamya, because we too are of one mind with him in respect to
the doctrine of
And the Sharirs of the city came, and said to the
judge: Barsamya, as thine Excellency commanded, lo! is standing
at the door of the judgment-hall of thy Lordship; Lit.
“authority.”—Tr.
And, when the judge heard those things which the Sharirs of the city had told him, he commanded them to go out and write down the names of the persons who were crying out, “We will die with Barsamya.” And, when they went out to write down the names of these persons, those who so cried out were too many for them, and they were not able to write down their names, because they were so many: for the cry kept coming to them from all sides, that they “would die for Christ’s sake along with Barsamya.”
And, when the tumult of the crowd became great, the Sharirs of the city turned back, and came in to the judge, and said to him: We are not able to write down the names of the persons who are crying aloud outside, because they are too many to be numbered. And the judge commanded that Barsamya should be taken up to the prison, so that the crowd might be dispersed which was collected together about him, lest through the tumult of the multitude there should be some mischief in the city. And, when he went up the gaol, those who had become disciples along with Sharbil continued with him.
And after many days were passed the judge rose up in the morning and went down to his judgment-hall, in order that he might hear the case of Barsamya. And the judge commanded, and they brought him from the prison; and he came in and stood before him. The officers said: Lo, he standeth before thine Excellency.
The judge said: Art thou Barsamya, who hast been made ruler and guide of the people of the Christians, and didst make a disciple of Sharbil, who was chief-priest of the gods, and used to worship them?
Barsamya said: It is I who have done this, and I do not deny it; and I am prepared to die for the truth of this.
The judge said: How is it that thou wast not afraid of the command of the emperors, so that, when the emperors commanded that every one should sacrifice, thou didst induce Sharbil, when he was standing and sacrificing to the gods and offering incense to them, to deny that which he had confessed, and confess Christ whom he had denied?
Barsamya said: I was assuredly See note 6
on p. 658.—Tr. [The Syriac for
“assuredly.”]
The judge said: Now, therefore, since thou hast confessed that it was thou that madest Sharbil a disciple, at thy hands will I require his death; and on this account it is right that thou rather than he shouldest be condemned before me, because by thy hands he has died the horrible deaths of grievous tortures for having abandoned the command of the emperors and obeyed thy words.
Barsamya said: Not to my words did Sharbil become a disciple, but to the word of God which He spoke: “Thou shalt not worship images and the likenesses of men.” And it is not I alone that am content to die the death of Sharbil for his confession of Christ, but also all the Christians, members of the Church, are likewise eager for this, because they know that they will secure their salvation before God thereby.
The judge said: Answer me not in this manner, like Sharbil thy disciple, lest thine own torments be worse than his; but promise that thou wilt sacrifice before the gods on his behalf.
Barsamya said: Sharbil, who knew not God, I taught to know Him: and dost thou bid me, who have known God from my youth, to renounce God? God forbid that I should do this thing!
The judge said: Ye have made the whole
creation disciples of the teaching of Christ; and lo! they renounce the
many gods whom the many worshipped. Give up this way of
thinking, Lit.
“this mind.”—Tr.
Barsamya said: If God is the help of those who pray to Him, who is he that can resist them? Or what is the power that can prevail against them? Or thine own threats—what can they do to them: to men who, before thou give commandment concerning them that they shall die, have their death already set before their eyes, and are expecting it every day?
The judge said: Bring not the subject of Christ before my judgment-seat; but, instead of this, obey the command of the emperors, who command to sacrifice to the gods.
Lit.
“portrayed and fixed.”—Tr.
The judge said: Lo! thou hast obeyed Christ and worshipped him up to his day: henceforth obey the emperors, and worship the gods whom the emperors worship.
Barsamya said: How canst thou bid me renounce that in which I was born? when lo! thou didst exact punishment for this at the hand of Sharbil, and saidst to him: Why hast thou renounced the paganism in which thou wast born, and confessed Christianity to which thou wast a stranger? Lo! even before I came into thy presence thou didst thyself give testimony on the matter beforehand, and saidst to Sharbil: The Christians, to whom thou art gone over, do not renounce that in which they were born, but continue in it. Abide, therefore, by the word, which thou hast spoken.
The judge said: Let Barsamya be scourged, because he has rebelled against the command of the emperors, and has caused those also who were obedient to the emperors to rebel with him.
And, when he had been scourged by five men, he said to him: Reject not the command of the emperors, nor insult the emperors’ gods.
Barsamya said: Thy mind is greatly blinded,
O judge, and so also is that of the emperors who gave thee authority;
nor are the things that are manifest seen by you; nor do ye perceive
that lo! the whole creation worships Christ; and thou sayest to me, Do
not worship Him, as if I alone worshipped Him—Him whom the
watchers [Guardian
angels.] Comp.
The judge said: But if ye have taught men to worship Christ, who is it that has persuaded those above to worship Christ?
Barsamya said: Those above have themselves
preached, and have taught those below concerning the living worship of
the King Christ, seeing that they worship Him, and His Father, together
with His divine Spirit. Lit.
“the Spirit of His Godhead.”—Tr.
The judge said: Give up these things which your writings teach you, and which ye teach also to others, and obey those things which the emperors have commanded, and spurn not their laws—lest ye be spurned by means of the sword from the light of this venerable sun.
Barsamya said: The light which passeth away and abideth not is not the true light, but is only the similitude of that true light, to whose beams darkness cometh not near, which is reserved and standeth fast for the true worshippers of Christ.
The judge said: Speak not before me of anything else instead of that about which I have asked thee, lest I dismiss thee from life to death, for denying this light which is seen and confessing that which is not seen.
Barsamya said: I cannot leave alone that about which thou askest me, and speak of that about which thou dost not ask me. It was thou that spakest to me about the light of the sun, and I said before thee that there is a light on high which surpasses in its brightness that of the sun which thou dost worship and honour. For an account will be required of thee for worshipping thy fellow-creature instead of God thy Creator.
The judge said: Do not insult the very sun, the light of creatures, nor set thou at nought the command of the emperors, nor contentiously resist the lords of the country, who have authority in it.
Barsamya said: Of what avail is the light of the sun to a blind man that cannot see it? For without the eyes of the body, it is not possible for its beams to be seen. So that by this thou mayest know that it is the work of God, forasmuch as it has no power of its own to show its light to the sightless.
The judge said: When I have tortured thee as thou deservest, then will I write word about thee to the Imperial government, reporting what insult thou hast offered to the gods, in that thou madest a disciple of Sharbil the priest, one who honoured the gods, and that ye despise the laws of the emperors, and that ye make no account of the judges of the countries, and live like barbarians, though under the authority of the Romans.
Barsamya said: Thou dost not terrify me by these things which thou sayest. It is true, I am not in the presence of the emperors to-day; yet lo! before the authority which the emperors have given thee I am now standing, and I am brought to trial, because I said, I will not renounce God, to whom the heavens and the earth belong, nor His Son Jesus Christ, the King of all the earth.
The judge said: If thou art indeed assured of this, that thou art standing and being tried before the authority of the emperors, obey their commands, and rebel not against their laws, lest like a rebel thou receive the punishment of death.
Barsamya said: But if those who rebel against the emperors, even when they justly rebel, are deserving of death, as thou sayest; for those who rebel against God, the King of kings, even the punishment of death by the sword is too little.
The judge said: It was not that thou shouldest
Barsamya said: Because God is not before your eyes, and ye refuse to hear the word of God; and graven images that are of no use, “which have a mouth and speak not,” are accounted by you as though they spake, because your understanding is blinded by the darkness of paganism in which ye stand—
The judge interrupting said: Leave off those things thou art saying, for they will not help thee at all, and worship the gods, before the bitter tearings of combs and harsh tortures come upon thee.
Barsamya said: Do thou too leave off the many questions which lo! thou askest me, and give command for the stripes and the combs with which thou dost menace me: for thy words will not help thee so much as thy inflictions will help me.
The judge said: Let Barsamya be hanged up and torn with combs.
And at that very moment there came to him letters
from Alusis This seems
to be Lusius Quietus, Trajan’s general in the East at this
time. Or
“kings.”—Tr.
And the judge commanded that the nobles, and the
chief persons, and the princes, and the honourable persons of the city,
should come before him, that they might hear what was the order that
was issued by the emperors, by the hand of the proconsuls, the rulers
of the countries under the authority of the Romans. And it was
found that the emperors had written by the hand of the proconsuls to
the judges of the countries: We have here
probably the most authentic copy of the edict of Trajan commanding the
stopping of the persecution of the Christians, as it was taken down at
the time by the reporters who heard it read.
And, when this command of the emperor’s
clemency was read, the whole city rejoiced that there was quietness and
rest for every man. And the judge commanded, and they released
Barsamya, that he might go down to his church. And the Christians
went up in great numbers to the judgment-hall, together with a great
multitude of the population of the city, and they received Barsamya
with great and exceeding honour, repeating psalms before him, according
to their custom; there went also the wives of the chief of the
wise men. And they thronged about him, and saluted him,
and called him “the persecuted confessor,” “the
companion of Sharbil the martyr.” And he said to
them: Persecuted I am, like yourselves; but from the tortures and
combs of Sharbil and his companions I am clean escaped. Lit.
“am far removed.”—Tr.
And the day after Lysinas See note on
p. 678.—Tr.
I Zenophilus and Patrophilus are the notaries who
wrote these Acts, Diodorus and Euterpes, Perhaps
“Eutropius.”
————————————
This What follows,
down to the end, is a much later addition, evidently made by the same
ignorant person as that at p. 685, above: see note 2 there. That is
“Pius.” The blunder arose from taking the prefix D
(?) as a part of the name. i.e.,
“Sixtus.”—Tr. Or
“Eortis.” The person referred to is
“Evaristus.” Cureton reads
“Erastus:” it does not appear why.—Tr. i.e.,
“Linus:” see p. 675, note 3.—Tr. See note 3
on p. 667.—Tr. [Also see p. 666,
supra.] Put by
mistake for “sixteenth,” which agrees with the statement of
Julius Africanus as to the date of our Lord’s death; also with
the year of the consulate of Rubellius Geminus and Fufius Geminus (the
persons intended below), and with the year of the Greeks 341, which was
a.d. 29 or 30. Prop.
“rising,” as of the sun.—Tr. The Greek
ειλητάριον: see Du Fresne, Glossarium.
Here endeth the martyrdom of Barsamya, bishop of Edessa.
————————————
Elucidation.
(See p. 665, note 4. Also, p. 685, note 1, of Barsamya.)
I found at the Armenian Convent of St. Lazarus, near Venice, a version of the Letter of Abgar, translated into French “from the Armenian version of the fifth century,” and published in 1868, which is now before me. It ascribes the original to Laboubnia, and adds: “The name Léroubna, mentioned only by Moses of Chorène, was not repeated after him by any one else, save, perhaps, Mekhitar d’Aïrivank (one of our chroniclers of the thirteenth century), who puts him among our historians, between Tatien and Mar Ibas Gadina, but without affirming whether he knew him only by name or also by his writings.” The editor goes on to speak of his correspondence with Dr. Cureton (a.d. 1864) which is referred to in note 4, p. 665, supra. He notes the incomplete and mutilated character of the Syriac copies used by Cureton, and congratulates himself on the entire and integral condition of the Armenian, which he found in 1852 in the Imperial Library at Paris, as Codex No. 88, mss. Armen. Here the name of the author is given as Laboubnia, and agrees with the Syriac. The interpolations he regards as made after the fourth century.
————————————
Martyrdom of Habib the Deacon. This is
found in the same ms. as the preceding:
Cod. Add. 14,645, fol. 238, vers.
In the month Ab,
August.—Tr. They were
consuls together in a.d. 312, 313,
315. It does
not appear who is meant.—Tr. The Greek
στρατηγία,
with a Syriac termination. Στρατηγοί
was used for the Latin Magistratus or
Duumviri. He laid the
foundation of the church at Edessa a.d.
313: see Assem., Bibl. Orient., vol. i. p. 394.
And, when many were persecuted, they cried out of their own accord: We are Christians; and they were not afraid of the persecution, because these who were persecuted were more numerous than those who persecuted them.
Now Habib, who was of the village of
Telzeha Called
“Thelsæa” by Metaphrastes, p. 700,
infra.
And, when many were strengthened by his words, and received his addresses affectionately, being careful not to renounce the covenant they had made, and when the Sharirs of the city, the men who had been appointed with reference to this particular matter, heard of it, they went in and informed Lysanias, the governor who was in the town of Edessa, and said to him: Habib, who is a deacon in the village of Telzeha, goes about and ministers secretly in every place, and resists the command of the emperors, and is not afraid.
And, when the governor heard these things, he was
filled with rage against Habib; and he made a report, and sent and
informed Licinius the emperor of all those things which Habib was
doing; he wished also to ascertain Lit.
“learn and see.”—Tr. The word used is
probably ἐντολικός
= præfectus: see Dr. Payne Smith, Thes.
Syr.—Tr. Dr.
Wright’s reading, by the change of a letter, for “shall
perish.”—Tr.
Now, when this command came to the town of Edessa,
Habib, in reference to whom the report had been made, was gone across
the river to the country of the people of Zeugma, This place
was on the right bank of the Euphrates, and derived its name from a
bridge of boats laid across the river there. It was about forty
miles from Edessa.—Tr.
And, when Habib heard what had taken place, he
considered in his mind and pondered anxiously in his thoughts: It
is expedient for me, said he, that I should go and appear before
the judge of the country, rather than that I should remain in secret
and others should be brought in to him and be crowned with
martyrdom be
And Habib arose and went to Edessa secretly,
having prepared his back for the stripes and his sides for the combs,
and his person for the burning of fire. And he went
immediately Cureton has
***, which he renders “alone.” Dr. Payne Smith
considers this a mistake for ***.—Tr. In Latin,
“Theotecnus.” Or
“an old man.”—Tr. The Gk.
τάξις
here used corresponds to the Latin officium. See
note 4 on p. 679.
Habib said to Theotecna: It is not about my family and the inhabitants of my village that I am concerned, but for my own salvation, lest it should be forfeited. About this too I am much distressed, that I did not happen to be in my village on the day that the governor inquired for me, and that on my account lo! many are put in irons, and I have been looked upon by him as a fugitive. Therefore, if so be that thou wilt not consent to my request and take me in before the governor, I will go alone and appear before him.
And, when Theotecna heard him speak thus to him,
he laid hold of him firmly, and handed him over to his
assistants, Or
“domestics.”—Tr.
And when the governor heard this, he was greatly exasperated against him; and thus he spoke: This fellow, who has so acted, has shown great contempt towards me and has despised me, and has accounted me as no judge; and, because he has so acted, it is not meet that any mercy should be shown towards him; nor yet either that I should hasten to pass sentence of death against him, according to the command of the emperors concerning him; but it is meet for me to have patience with him, so that the bitter torments and punishments inflicted on him may be the more abundant, and that through him I may terrify many others from daring again to flee.
And, many persons being collected together and standing by him at the door of the judgment-hall, some of whom were members of the body of attendants, and some people of the city, there were some of them that said to him: Thou hast done badly in coming and showing thyself to those who were inquiring for thee, without the compulsion of the judge; and there were others, again, who said to him: Thou hast done well in coming and showing thyself of thine own accord, rather than that the compulsion of the judge should bring thee: for now is thy confession of Christ known to be of thine own will, and not from the compulsion of men.
And those things which the Sharirs of the city had heard from those who were speaking to him as they stood at the door of the judgment-hall—and this circumstance also in particular, that he had gone secretly to Theotecna and that he had not been willing to denounce him, had been heard by the Sharirs of the city—everything that they had heard they made known to the judge.
And the judge was enraged against those who had been saying to Habib: Wherefore didst thou come and show thyself to the judge, without the compulsion of the judge himself? And to Theotecna he said: It is not seemly for a man who has been made chief over his fellows to act deceitfully in this manner towards his superior, and to set at nought the command of the emperors, which they issued against Habib the rebel, that he should be burned with fire.
Theotecna said: I have not acted deceitfully
against my fellows, neither was it my purpose to set at naught the
command which the emperors have issued: for what am I before
thine Excellency, that I should have dared to do this? But I
strictly questioned him as to that for which Lit.
“rectitude.”—Tr.
And the governor hastily commanded, and they brought in Habib before him. The officers said: Lo! he standeth before thine Excellency,
And he began to question him thus, and said to him: What is thy name? And whence art thou? And what art thou?
He said to him: My name is Habib, and I am from the village of Telzeha, and I have been made a deacon.
The governor said: Wherefore hast thou transgressed the command of the emperors, and dost minister in thine office of deacon, which thou art forbidden by the emperors to do, and refusest to sacrifice to Zeus, whom the emperors worship?
Habib said: We are Christians; we do not worship the works of men, who are nothing, whose works also are nothing; but we worship God, who made the men.
The governor said: Persist not in that daring mind with which thou art come into my presence, and insult not Zeus, the great boast of the emperors.
Habib said: But this Zeus is an idol, the work of men. It is very well for thee to say that I insult him. But, if the carving of him out of wood and the fixing of him with nails proclaim aloud concerning him that he is made, how sayest thou to me that I insult him? since lo! his insult is from himself, and against himself.
The governor said: By this very thing, that thou refusest to worship him, thou insultest him.
Habib said: But, if because I do not worship him I insult him, how great an insult, then, did the carpenter inflict on him, who carved him with an axe of iron; and the smith, who smote him and fixed him with nails!
And, when the governor heard him speak thus he commanded him to be scourged without pity. And, when he had been scourged by five men, he said to him: Wilt thou now obey the emperors? For, if thou wilt not obey them, I will tear thee severely with combs, and I will torture thee with all kinds of tortures, and then at last I will give command concerning thee that thou be burned with fire.
Habib said: These threats with which lo!
thou art seeking to terrify me, are much meaner and paltrier than those
which I had already settled it in my mind to endure:
therefore Lit.
“then.”—Tr.
The governor said: Put him into the iron
cask See note 3
on p. 681.—Tr.
And the governor commanded, and they took him up to the prison; but they refused him permission to speak with his family, or with the inhabitants of his village, according to the command of the judge. On that day was the festival of the emperors.
And on the second of Ilul the governor commanded,
and they brought him from the prison. And he said to him:
Wilt thou renounce the profession thou hast made Lit.
“Wilt thou renounce that in which thou
standest?”—Tr.
Habib said: I have not obeyed them, and moreover it is settled in my mind that I will not obey them—no, not even if thou lay upon me punishments still worse than those which the emperors have commanded.
The governor said: By the gods I swear, that, if thou do not sacrifice, I will leave no harsh and bitter sufferings untried with which I will not torture thee: and we shall see whether Christ, whom thou worshippest, will deliver thee.
Habib said: All those who worship Christ are delivered through Christ, because they worship not creatures along with the Creator of creatures.
The governor said: Let him be stretched out and be scourged with whips, until there remain not a place in his body on which he has not been scourged.
Habib said: As for these inflictions,
which thou supposest to be so bitter with their
lacerations, Lit.
“scourgings.”—Tr.
The governor said: How call ye afflictions ease, and account the torments of your bodies a crown of victory?
Habib said: It is not for thee to ask me concerning these things, because thine unbelief is not worthy to hear the reasons of them. That I will not sacrifice I have said already, and I say so still.
The governor said: Thou art subjected to these punishments because thou deservest them: I will put out thine eyes, which look upon this Zeus and are not afraid of him; and I will stop thine ears, which hear the laws of the emperors and tremble not.
The governor said: Leave alone that world of which thou hast spoken, and consider anxiously now, that from this punishment to which lo! thou art being subjected there is no one that can deliver thee; unless indeed the gods deliver thee, on thy sacrificing to them.
Habib said: Those who die for the sake of
the name of Christ, and worship not those objects that are made and
created, will find their life in the presence of God; [Seems to be a
reference to
And the governor commanded, and they hanged him up and tore him with combs; and, while they were tearing him with the combs, they knocked him about. And he was hanging a long while, until the shoulder blades of his arms creaked.
The governor said to him: Wilt thou comply
even now, and put on incense before Zeus there? Pointing to
the image.—Tr.
Habib said: Previously to these sufferings I did not comply with thy demands: and now that lo! I have undergone them, how thinkest thou that I shall comply, and thereby lose that which I have gained by them?
The governor said: By punishments fiercer and bitterer than these I am prepared to make thee obey, according to the command of the emperors, until thou do their will.
Habib said: Thou art punishing me for not obeying the command of the emperors, when lo! thou thyself also, whom the emperors have raised to greatness and made a judge, hast transgressed their command, in that thou hast not done to me that which the emperors have commanded thee.
The governor said: Because I have had patience with thee, therefore hast thou spoken thus, like a man that brings an accusation.
Habib said: Hadst thou not scourged me, and
bound me, and torn me with combs, and put my feet in fetters, Or “the
stocks.” The word is of the most indefinite kind, answering
to ξύλον
and lignum.—Tr.
The governor said: These things which thou hast said will not help thee, because they all go against thee, and they will bring upon thee inflictions bitterer even than those which the emperors have commanded.
Habib said: Had I not been sensible that they would help me, I should not have spoken a single word about them before thee.
The governor said: I will silence thy speeches, and at the same time as regards thee pacify the gods, whom thou hast not worshipped; and I will satisfy the emperors in respect to thee, as regards thy rebellion against their commands.
Habib said: I am not afraid of the death
with which thou seekest to terrify me; for, had I been afraid of it, I
should not have gone about from house to house and ministered: on
which account I did so minister. For this
sense, which appears to be the one intended, it is necessary to change
*** into ***.—Tr.
The governor said: How is it that thou worshippest and honourest a man, but refusest to worship and honour Zeus there?
Habib said: I worship not a man, because the
Scripture [ Lit.
“it is written for me.”—Tr.
The governor said: Do thou that which the emperors have commanded; and, as for that which is in thy own mind, if thou art willing to give it up, well; but, if thou art not willing, then do not abandon it.
Habib said: To do both these things is impossible: because falsehood is contrary to truth, and it is impossible that that should be banished from my thoughts which is firmly fixed in my mind.
The governor said: By inflictions bitter and severe will I make thee dismiss from thy thoughts that of which thou hast said, It is firmly fixed in my mind.
Habib said: As for these inflictions by which thou thinkest that it will be rooted out of my thoughts, by means of these it is that it grows within my thoughts, like a tree which bears fruit.
The governor said: What help will stripes and combs give to that tree of thine? and more especially at the time when I shall command fire against it, to burn it up without pity.
Habib said: It is not on those things at which thou lookest that I look, because I contemplate the things which are out of sight; and therefore I do the will of God, the Maker of all things, and not that of an idol made with hands, which is not sensible of anything whatever.
The governor said: Because he thus denies the gods whom the emperors worship, let him be torn with combs in addition to his former tearings: for, amidst the many questions which I have had the patience to ask him, he has forgotten his former tearings.
And, when the governor saw that even under these inflictions he refused to sacrifice, he said to him: Does your doctrine so teach you, that you should hate your own bodies?
Habib said: Nay, we do not hate our
bodies: the Scripture distinctly teaches us, “Whosoever
shall lose his life shall find it.”
The governor said: I know that in speaking thus thy sole object is that my rage and the wrath of my mind may be excited, and that I may pronounce sentence of death against thee speedily. I am not going, then, to be hurried on to that which thou desirest; but I will have patience: not; indeed, for thy relief, but so that the tortures inflicted on thee may be increased, and that thou mayest see thy flesh falling off before thy face by means of the combs that are passing over thy sides.
Habib said: I myself also am looking for this, that thou shouldst multiply thy tortures upon me, even as thou hast said.
The governor said: Submit to the emperors, who have power to do whatsoever they choose.
Habib said: It is not of men to do
whatsoever they choose, but of God, whose power is in the heavens, and
over all the dwellers upon earth; “nor is there any that may
rebuke His hands Chaldee,
“restrain (literally, smite) His hand.”
See
The governor said: For this insolence of thine, death by the sword is too small. I, however, am prepared to command the infliction upon thee of a death more bitter than that of the sword.
Habib said: And I, too, am looking for a death which is more lingering than that of the sword, which thou mayest pronounce upon me at any time thou choosest.
And thereupon the governor proceeded to pass sentence of death upon him. And he called out aloud before his attendants, and said, whilst they were listening to him, as were also the nobles of the city: This Habib, who has denied the gods, as ye have also heard from him, and furthermore has reviled the emperors, deserves that his life should be blotted out from beneath this glorious Sun, and that he should not any longer behold this luminary, associate of gods; and, had it not been commanded by former emperors that the corpses of murderers should be buried, it would not be right that the corpse of this fellow either should be buried, because he has been so insolent. I command, that a strap be put into his mouth, as into the mouth of a murderer, and that he be burned by a slow lingering fire, so that the torment of his death may be increased.
And he went out from the presence of the governor,
with the strap thrust into his mouth; and a multitude of the people of
the city ran after him. And the Christians were rejoicing,
forasmuch as he had not turned aside nor quitted his post; Or
“departed from his covenant.”—Tr. The Gk.
κοιμητήριον
.—Tr.
Cureton’s “for” seems not so good, the
reference not being to a single tomb.—Tr. Probably that in
which Sharbil and Babai were buried: see p. 684, above.
And, when he was arrived at the place where they were going to burn him, he stood up and prayed, as did all those who came out with him; and he said: “O King Christ, since Thine is this world, and Thine the world to come, behold and see, that, while I might have fled from these afflictions, I did not flee, in order that I might not fall into the hands of Thy justice: may this fire, in which I am to be burned, serve me for a recompense before Thee, so that I may be delivered from that fire which is not quenched; and receive Thou my spirit into Thy presence, through Thy Divine Spirit, O glorious Son of the adorable Father!” And, when he had prayed, he turned and blessed them; and they weeping gave him the salutation, both men and women; and they said to him: Pray for us in the presence of thy Lord, that He would cause peace among His people, and restoration to His churches which are overthrown.
And, while Habib was standing, they dug a place, and brought him and set him within it; and they fixed up by him a stake. And they came to bind him to the stake; but he said to them: I will not stir from this place in which ye are going to burn me. And they brought fagots, and set them in order, and placed them on all sides of him. And, when the fire blazed up and the flame of it rose fiercely, they called out to him: Open thy mouth. And the moment he opened his mouth his soul mounted up. And they cried aloud, both men and women, with the voice of weeping.
And they pulled and drew him out of the fire, throwing
over him fine linen cloths and choice ointments and spices. And
they snatched away Lit.
“secular persons,” or “men of the
world.”—Tr. In Simeon
Metaphrastes, whose copy would seem to have had a slightly different
reading, it is written Bethelabicla, and is said to lie on the
north side of the city.
The day on which he was burned was the eve of
the Sabbath, i.e., the
sixth day of the week. See note 9 on p. 668.—Tr.
And the notaries wrote down everything which they had heard from the judge; and the Sharirs of the city wrote down all the other things which were spoken outside the door of the judgment-hall, and, according to the custom that existed, they reported to the judge all that they had seen and all that they had heard, and the decisions of the judge were written down in their Acts.
I, Theophilus, who have renounced the evil
inheritance of my fathers, and confessed Christ, carefully wrote out a
copy of these Acts of Habib, even as I had formerly written out
those of Guria and Shamuna, As Simeon
Metaphrastes, infra, evidently made use of these Acts of
Habib in his account of that martyr, it is probable that his
narrative of the martyrdom of Guria and Shamuna also was founded on the
copy of their Acts to which Theophilus here refers.
Moreover, the afflictions of these martyrs, and of those of whom I had heard, opened the eyes of me, Theophilus, and enlightened my mind, and I confessed Christ, that He is the Son of God, and is God. And may the dust of the feet of these martyrs, which I received as I was running after them at the time when they were departing to be crowned, procure me pardon for having denied Him, and may He confess me before His worshippers, seeing that I have confessed Him now!
And at the twenty-seventh question which the judge put to Habib, he gave sentence against him of death by the burning of fire.
Here endeth the martyrdom of Habib the deacon.
————————————
Martyrdom Cureton
gives it in Latin.—Tr. This piece
is taken from the well-known work of Surius, De probatis Sanctorum
vitis. It does not appear who made this Latin
translation. Metaphrastes is a celebrated
Byzantine writer, who lived in the ninth and tenth centuries. He
derives his name from having written paraphrases, or metaphrases, of
the lives of the saints. Fabricius gives a list of 539 lives
commonly attributed to him.—Dr. W. Plate,
in Smith’s Dict. Biog. and Myth.—Tr.
In the six hundredth year
from the empire of Alexander the Macedonian, when Diocletian had been
nine years sovereign of the Romans, and Maximian was consul for the
sixth time, and Augar son of Zoaras was prætor, and Cognatus was
bishop of the Edessenes, a great persecution was raised against the
churches in all the countries which were under the sway of the
Romans. The name of Christian was looked upon as execrable, and
was assailed and harassed with abuse; while the priests and the
monks, [A token of
mediæval origin.]
At this period it was that an accusation was
preferred before the judge against Guria and Shamuna. The former
was a native of Sarcigitua, and the latter of the village of Ganas;
they were, however, both brought up at Edessa—which they call
Mesopotamia, because it is situated between the Euphrates and the
Tigris: a city previously to this but little known to fame, but
which after the struggles of its martyrs obtained universal
notoriety. These holy men would not by any means spend their
lives in the city, but removing to a distance from it, as those who
wished to be remote from its turmoils, they made it their aim to be
manifest to God only. Guria’s purity and lovingness were to
him a precious and honourable possession, and from his cultivation of
the former the surname of the pure was given him: so that from
his name you would not have known who he was, but only when you called
him by his surname. Shamuna devoted his body and his youthful and
active mind to the service of God, and rivalled Guria in excellence of
character. Against these men an indictment was laid before the
judge, to the effect that they not only pervaded all the country round
about Edessa with their teaching and encouraged the people to hold fast
their faith, but also led them to look with contempt on their
persecutors, and, in order to induce them to set wholly at nought their
impiety, taught them agreeably to that which is written:
“Trust not in princes—in the sons of men, in whom is no
safety.” Dux.
Antonius, then, the governor of Edessa, having
permitted others to return to their homes, had a lofty judgment-seat
erected, and ordered the martyrs to be brought before him. The
attendants having done as they were bidden, the governor said to the
saints: Our most divine emperor commands you to renounce
Christianity, of which you are followers, and to pay divine honour to
Jupiter by offering incense on the altar. To this Shamuna
replied: Far be it from us to abandon the true faith, whereby we
hope to obtain immortality, and worship the work of men’s hands
and an image! The governor said: The emperor’s orders
must by all means be obeyed. Guria answered: Our pure and
divine faith will we never disown, by following the will of men, who
are subject to dissolution. For we have a Father in heaven whose
will we follow, and He says: “He that shall confess Me
before men, him will I also confess before My Father who is in heaven;
but he that shall deny Me before men, him will I also deny before My
Father and His angels.”
On hearing this, the governor gave orders to Anovitus the jailor to put them in very safe keeping. For the mind which is naturally inclined to evil cannot bear the truth, any more than diseased eyes the bright beams of the sun. And, when he had done as he was commanded, and the martyrs were in prison, where many other saints also had been previously shut by the soldiers, the Emperor Diocletian sent for Musonius the governor of Antioch and ordered him to go to Edessa and see the Christians who were confined there, whether they were of the common or of the sacred class, and question them about their religion, and deal with them as he should see fit. So he came to Edessa; and he had Shamuna and Guria first of all placed before the tribunal of judgment, and said to them: This, and no less, is the command of the lord of the world, that you make a libation of wine and place incense on the altar of Jupiter. If you refuse to do so, I will destroy you with manifold punishments: for I will tear your bodies to pieces with whips, till I get to your very entrails; and I will not cease pouring boiling lead into your armpits until it reaches even to your bowels; after that, I will hang you up, now by your hands, now by your feet, and I will loosen the fastenings of your joints; and I will invent new and unheard of punishments which you will be utterly unable to endure.
Shamuna answered: We dread “the
worm,” the threat of which is denounced against those who deny
the Lord, and “the fire which is not quenched,” more than
those tortures which thou hast set before us. For God
Himself, to whom we offer rational worship, will, first of all,
strengthen us to bear these manifold tortures, and will deliver us out
of thy hands; and, after that, will also give us to rest in a place of
safety, where is the abode of all those who rejoice. Besides, it
is against nothing whatever but the body that thou takest up arms:
for what possible harm couldst thou do to the soul? since, as
long as it resides in the body, it proves superior to torture; and,
when it takes its departure, the body has no feeling whatever
left. For, “the more our outward man is destroyed, the more
is our inward man renewed day by day;” Or
“through his disobedience in the matter of the tree,” if
per ligni inobedientiam are the real words of the Latin
translator, who is not, generally speaking, to be complimented for
elegance or even correctness, but seems to have made a servile copy of
the mere words of the Greek.—Tr.
These words did not at all shake the resolution of
the martyrs; but, approaching nearer: What, said they, does it
matter to us, if thou art angry, and nursest thine anger, and
rainest tortures upon us like snow-flakes? For then wouldst thou
be favouring us all the more, by rendering the proof of our fortitude
more conspicuous, and winning for us a greater recompense. For
this is the crowning point of our hope, that we shall leave behind our
present dwelling, which is but for a time, and depart to one that will
last forever. For we have “a tabernacle not made with
hands”
In the meantime, whilst they were hanging by their
hands, the governor was engaged in trying other cases. Having
done with these, he ordered the jailor to inquire of the saints whether
or not they would obey the emperor and be released from their torture;
and on his putting the question to them, when it was found that they
either could not or would not return an answer, he ordered that they
should be confined in the inner part of the prison, in a dark dungeon,
dark both in name and in reality, and that their feet should be made
fast in the stocks. At dawn of day, their feet were loosened from
the confinement of the stocks; but their prison was close shut up, so
that not a single ray even of sunlight could make its way in; and the
jailors were ordered not to give them a bit of bread or a single drop
of water for three whole days. So that, in addition to all the
rest, the martyrs were condemned to a dark prison and a long privation
of food. When the third day arrived, about the beginning of the
month of August, the prison was opened to admit light, but they were
detained in it still up to the 10th of November. Then the judge
had them brought up before his tribunal: Has not all this time,
said he, sufficed to induce you to change your minds and come to some
wholesome decision? They answered: We have already several
times told thee our mind: do, therefore, what thou hast been
commanded. The governor forthwith ordered that Shamuna should be
made to kneel down on one side Lit.
“with one foot.”—Tr.
By this time two hours of the day had passed since
Shamuna had been hung up; and the fifth hour had now arrived, and he
was still suspended on high—when the soldiers who stood around,
taking pity upon him, urged him to obey the emperor’s
command. But the compassion of sinners had no effect upon the
saint. For, although he suffered bitterly from the torture, he
vouchsafed them no answer whatever, leaving them to lament at their
leisure, and to deem themselves rather, and not him, deserving of
pity. But, lifting his eyes to heaven, he prayed to God from the
depth of his heart, reminding Him of the wonders done in old
time: Lord God, he said, without whom not even a poor little
sparrow falls into the snare; who didst cheer the heart of David amid
his afflictions; who gavest power to Daniel even against the lions; who
madest the children of Abraham victorious over the tyrant and the
flame: do Thou now also, O Lord, look on the war which is being
waged against us, acquainted as Thou art with the weakness of our
nature. For the enemy is trying to turn away
At length the governor ordered the jailor to release him from his punishment. He did so, and carried him away all faint and exhausted with the pain he suffered, and they bore him back to his former prison and laid him down by the side of the holy Guria. On the 15th of November, however, in the night, about the time of cock-crowing, the judge got up. He was preceded by torches and attendants; and, on arriving at the Basilica, as it is called, where the court was held, he took his seat with great ceremony on the tribunal, and sent to fetch the champions Guria and Shamuna. The latter came in walking between two of the jailors and supported by the hands of both: for he was worn out with hunger and weighed down with age: nothing but his good hope sustained him. Guria, too, had also to be carried in: for he could not walk at all, because his foot had been severely galled by the chain on it. Addressing them both, the advocate of impiety said: In pursuance of the permission which was granted, you have, doubtless, consulted together about what it is expedient for you to do. Tell me, then, whether any fresh resolution has been come to by you, and whether you have in any respect changed your mind in regard to your former purpose; and obey the command of the most divine emperor. For thus will you be restored to the enjoyment of your property and possessions, yea of this most cheering light also. To this the martyrs reply: No one who is wise would make any great account of continuing for a little while in the enjoyment of things which are but transient. Sufficient for us is the time already past for the use and the sight of them; nor do we feel the want of any of them. That death, on the contrary, with which thou art threatening us will convey us to imperishable habitations and give us a participation in the happiness which is yonder.
The governor replied: What you have said has filled my ears with great sadness. However, I will explain to you what is determined on: if you place incense on the altar and sacrifice to the image of Jupiter, all will be well, and each of you will go away to his home; but, if you still persist in disobeying the command of the emperor, you will most certainly lose your heads: for this is what the great emperor wills and determines. To this the most noble-minded Shamuna replied: If thou shalt confer upon us so great a favour as to grant us deliverance from the miseries of this life and dismissal to the happiness of the life yonder, so far as in us lies thou shalt be rewarded by Him who lays out our possessions on what is for our good. The governor replied to this somewhat kindly, as it seemed, saying: I have patiently endured hitherto, putting up with those long speeches of yours, in order that by delay you may change your purpose and betake yourselves to what is for your good, and not have to undergo the punishment of death. Those who submit, said he, to death which is only for a time, for the sake of Christ, will manifestly be delivered from eternal death. For those who die to the world live in Christ. For Peter also, who shines so brightly among the band of apostles, was condemned to the cross and to death; and James, the son of thunder was slain by Herod Agrippa with the sword. Moreover, Stephen also was stoned, who was the first to run the course of martyrdom. What, too, wilt thou say of John the Baptist? Thou wilt surely acknowledge his distinguished fortitude and boldness of speech, when he preferred death rather than keep silence about conjugal infidelity, and the adulteress received his head as a reward for her dancing?
Again the governor said: It is not that you may
reckon up your saints, as you call them, that I bear so patiently with
you, but that, by changing your resolution and yielding to the
emperor’s commands, you may be rescued from a very bitter
death. For, if you behave with such excessive daring and
arrogance, what can you expect but that severer punishments are in
store for you, under the pressure of which you will be ready even
against your will to do what I demand of you: by which time,
however, it will be altogether too late to take refuge in
compassion? For the cry which is wrung from you by force has no
power to challenge pity; whilst, on the other hand, that which is made
of your own accord is deserving of compassion. The confessors and
martyrs of Christ said: There needs not many words. For lo!
we are ready to undergo all the punishments thou mayest lay upon
us. What, therefore, has been commanded thee, delay not to
perform. For we are the worshippers of Christ the true God, and
(again we say it) of Him of whose kingdom there shall be no end; who
also is alone able to glorify those in return who glorify His
name. In the meantime, whilst these things were being said by the
saints, the governor pronounced sentence against them that they should
suffer death by the sword. But they, filled with a joy, beyond
the power of words to express, exclaimed: To Thee of right
belongeth glory and praise, who art God of all, because it
When, therefore, the governor saw their unyielding firmness, and how they had heard the final sentence with exultation of soul, he said to the saints: May God search into what is being done, and be witness that so far as I was concerned it was no wish of mine that you should lose your lives; but the inflexible command of the emperor to me compels me to this. He then ordered a halberdier to take charge of the martyrs, and, putting them in a carriage, to convey them to a distance from the city with some soldiers, and there to end them with the sword. So he, taking the saints out at night by the Roman gate, when the citizens were buried in profound slumber, conveyed them to Mount Bethelabicla on the north of the city. On their arrival at that place, having alighted from the carriage with joy of heart and great firmness of mind, they requested the halberdier and those who were under his orders to give them time to pray; and it was granted. For, just as if their tortures and their blood were not enough to plead for them, they still by reason of their humility deemed it necessary to pray. So they raised their eyes to heaven and prayed earnestly, concluding with the words: God and Father of our Lord Jesus Christ, receive in peace our spirits to Thyself. Then Shamuna, turning to the halberdier, said: Perform that which thou hast been commanded. So he kneeled down along with Guria, and they were beheaded, on the 15th of November. This is the account of what happened to the martyrs.
But forasmuch as the number sought for a third in
order that in them the Trinity might be glorified, it found, oh
admirable providence! Habib—at a subsequent time indeed:
but he also, along with those who had preceded him, had determined to
enter on the journey, and on the very day i.e., the
anniversary.—Tr. In the
Syriac account “Telzeha:” see p. 690,
supra.—Tr.
But Habib, because the occasion was one that
called for martyrdom, refused to yield to a weak and cowardly spirit
and secure his safety in any underhand way. He replied,
therefore: It is not for the sake of my dear mother, nor for the
sake of my kinsfolk, that I denounce myself; but I have come for the
sake of the confession of Christ. For Lo! whether thou consent or
no, I will make my appearance before the governor, and I will proclaim
my Master Christ before princes and kings. Theotecnus,
accordingly, apprehensive that he might go of his own accord to the
governor, and that in this way he might himself be in jeopardy for not
having denounced him, took Habib and conducted him to the
governor: Here, said he, is Habib, for whom search has been
made. When Lysanias learned that Habib had come of his own accord
to the contest, he concluded that this was a mark of contempt and
overweening boldness, as if he set light by the solemn dignity of the
judicial seat; and he had him at once put on his trial. He
inquired of him his condition of life, his name, and his country.
On his answering that he was a native of the village of Thelsæa,
and intimating that he was a minister of Christ, the governor
immediately charged the martyr with not obeying the emperor’s
commands. He insisted that a plain proof of this was his refusal
to offer incense to Jupiter. To this Habib kept replying that he
was a Christian, and could not forsake the true God, or sacrifice to
the lifeless works of men’s hands which had no
sensation. The governor hereupon ordered, that his arms should be
bound with ropes, and that he should be raised up high on a beam and
torn with iron claws. Compare
the “combs” of the Syriac, p. 684,
supra.—Tr.
In the meantime, as he was hanging up in the air,
the governor had recourse to smooth words, and assumed the guise of
patience. He, however, continued to threaten him with severer
punishments unless he should change his resolution. But he
said: No man shall induce me to forsake the faith, nor persuade
me to worship demons, even though he should inflict tortures more and
greater. On the governor’s asking him what advantage he
expected to gain from tortures which destroyed his whole Reading
“totum” for “solum.”—Tr. Lit.
“bitter.”—Tr.
————————————
Moses of Chorene. This extract
is taken from the edition, in two volumes, printed at Paris, of which
the following is the title: MOÏSE, DE KHORÈNE,
auteur du Ve Siècle: HISTOIRE D’ARMÉNIE,
texte Arménien et traduction Francaise,
avec notes explicatives et précis historiques sur
l’Arménie, par P. E. Le Vaillant de
Florival.
History of Armenia.
I. Book ii. chapter.
xxvi.
Reign of Abgar; Armenia becomes completely tributary to the Romans; war with Herod’s troops; his brother’s son, Joseph, is killed.
Abgar, son of Archam, ascends the throne in the twentieth year of Archavir, king of the Persians. This Abgar was called Avak-air (great man), on account of his great gentleness and wisdom, and also on account of his size. Not being able to pronounce well, the Greeks and the Syrians called him Abgar. In the second year of his reign, all the districts of Armenia become tributary to the Romans. A command is given by the Emperor Augustus, as we are told in the Gospel of St. Luke, to number all the people in every part. Roman commissioners, sent for that purpose into Armenia, carried thither the statue of the Emperor Augustus, and set it up in all the temples. At this very time, our Saviour Jesus Christ, the Son of God, came into the world.
At the same period there was trouble between Abgar and Herod: for Herod wished that his statue should be erected near to that of Cæsar in the temples of Armenia. Abgar withstood this claim. Moreover, Herod was but seeking a pretext to attack Abgar: he sent an army of Thracians and Germans to make an incursion into the country of the Persians, with orders to pass through the territories of Abgar. But Abgar, far from submitting to this, resisted, saying that the emperor’s command was to march the troops into Persia through the desert. Herod, indignant, and unable to act by himself, overwhelmed with troubles, as a punishment for his wicked conduct towards Christ, as Josephus relates, sent his nephew to whom he had given his daughter, who had been married in the first instance to Phéror, his brother. Herod’s lieutenant, at the head of a considerable army, hastened to reach Mesopotamia, met Abgar at the camp in the province of Pouknan, fell in the combat, and his troops were put to flight. Soon afterwards, Herod died: Archelaus, his son, was appointed by Augustus ethnarch of Judæa.
II. Chapter
xxvii.
Founding of the town of Edessa; brief account of the race of our illuminator.
A little while afterwards, Augustus dies, and Tiberius becomes emperor of the Romans in his stead. Germanicus, having become Cæsar, dragging in his train the princes of the kingdom of Archavir and of Abgar, celebrates a triumph in respect of the war waged with them, in which these princes had killed Herod’s nephew. Abgar, indignant, forms plans of revolt and prepares himself for combat. He builds a town on the ground occupied by the Armenian army of observation, where previously the Euphrates had been defended against the attempts of Cassius: this new town is called Edessa. Abgar removed to it his court, which was at Medzpine, all his gods, Naboc, Bel, Patnicagh, and Tarata, the books of the schools attached to the temples, and even the royal archives.
After this, Archavir being dead, Ardachès, his son,
reigns over the Persians. Though it is not in the order of the
history with respect to time, nor even the order according to which we
have begun these annals, yet, as we are treating of descendants of the
king Archavir, even of the blood of Ardachès his son, we will, to
do honour to these princes, place them, by anticipating the time, near
to Ardachès, in order that the reader may know that they are of
the same race, of the race of the brave Archag; then we will indicate
the time of the arrival of their fathers in Armenia, the Garenians and
the Sourenians, from whom St. Gregory and the Gamsa
Abgar did not succeed in his plans of revolt; for, troubles having arisen amongst his relatives in the Persian kingdom, he set out at the head of an army to allay and bring to an end the dissension.
III. Chapter
xxviii.
Abgar comes into the East, maintains Ardachès upon the throne of Persia; reconciles his brothers from whom our illuminator and his relations are descended.
Abgar, having gone to the East, finds on the throne of Persia Ardachès, son of Archavir, and the brothers of Ardachès contending against him: for this prince thought to reign over them in his posterity, and they would not consent to it. Ardachès therefore hems them in on all sides, hangs the sword of death over their heads; distractions and dissension were between their troops and their other relations and allies: for King Archavir had three sons and one daughter; the first of these sons was King Ardachès himself, the second Garene, the third Sourene; their sister, named Gochm, was wife of the general of all the Ariks, a general chosen by their father Archavir.
Abgar prevails on the sons of Archavir to make peace; he arranges between them the conditions and stipulations: Ardachès is to reign with his posterity as he proposed, and his brothers are to be called Bahlav, from the name of their town and their vast and fertile country, so that their satrapies shall be the first, higher in rank than all the satrapies of Persia, as being truly a race of kings. Treaties and oaths stipulated that in case of the extinction of male children of Ardachès, his brothers should come to the throne; after the reigning race of Ardachès, his brothers are divided into three races named thus: the race of Garene Bahlav, the race of Sourene Bahlav, and the race of their sister, the race of Asbahabied Bahlav, a race thus called from the name of the domain of her husband.
St. Gregory is said to have sprung from the race Sourene Bahlav, and the Gamsarians from the race Garene Bahlav. We will relate in the sequel the circumstances of the coming of these personages, only mentioning their names here in connection with Ardachès, in order that you may know that these great races are indeed the blood of Vagharchag, that is to say, the posterity of the great Archag, brother of Vagharchag.
Everything being thus arranged, Abgar takes with him the letter of the treaties, and returns to his dominions; not in perfect health, but a prey to severe suffering.
IV. Chapter xxix.
Abgar returns from the east; he gives help to Aretas in a war against Herod the Tetrarch.
When Abgar had returned from the East, he learnt that the Romans suspected him of having gone there to raise troops. He therefore made the Roman commissioners acquainted with the reasons of his journey to Persia, as well as the treaty concluded between Ardachès and his brothers; but no credence was given to his statement: for he was accused by his enemies Pilate, Herod the tetrarch, Lysanias and Philip. Abgar having returned to his city Edessa leagued himself with Aretas, king of Petra, and gave him some auxiliary troops under the command of Khosran Ardzrouni, to make war upon Herod. Herod had in the first instance married the daughter of Aretas, then had repudiated her, and thereupon taken Herodias, even in her husband’s lifetime, a circumstance in connection with which he had had John the Baptist put to death. Consequently there was war between Herod and Aretas on account of the wrong done the daughter of Aretas. Being sharply attacked, Herod’s troops were defeated, thanks to the help of the brave Armenians; as if, by divine providence, vengeance was taken for the death of John the Baptist.
V. Chapter xxx.
Abgar sends princes to Marinus; these deputies see our Saviour Christ; beginning of the conversion of Abgar.
At this period Marinus, son of Storoge, was raised by the emperor to the government of Phœnicia, Palestine, Syria, and Mesopotamia. Abgar sent to him two of his principal officers, Mar-Ihap prince of Aghtznik, and Chamchacram chief of the house of the Abahouni, as well as Anan his confidant. The envoys proceed to the town of Petkoupine to make known to Marinus the reasons of Abgar’s journey to the East, showing him the treaty concluded between Ardachès and his brothers, and at the same time to call upon Marinus for his support. The deputies found the Roman governor at Eleutheropolis; he received them with friendship and distinction, and gave this answer to Abgar: “Fear nothing from the emperor on that account, provided you take good care to pay the tribute regularly.”
On their return, the Armenian deputies went to Jerusalem
to see our Saviour the Christ, being attracted by the report of His
miracles. Having themselves become eye-witnesses of these
wonders, they related them to Abgar. This prince,
VI. Chapter
xxxi.
Abgar’s letter to the Saviour Jesus Christ.
“Abgar, son of Archam, prince of the land, to Jesus, Saviour and Benefactor of men, who has appeared in the country of Jerusalem, greeting:—
“I have heard of Thee, and of the cures wrought by Thy hands, without remedies, without herbs: for, as it is said, Thou makest the blind to see, the lame to walk, the lepers to be healed; Thou drivest out unclean spirits, Thou curest unhappy beings afflicted with prolonged and inveterate diseases; Thou dost even raise the dead. As I have heard of all these wonders wrought by Thee, I have concluded from them either that Thou art God, come down from heaven to do such great things, or that Thou art the Son of God, working as Thou dost these miracles. Therefore have I written to Thee, praying Thee to condescend to come to me and cure me of the complaints with which I am afflicted. I have heard also that the Jews murmur against Thee and wish to deliver Thee up to torments: I have a city small but pleasant, it would be sufficient for us both.”
The messengers, the bearers of this letter, met Jesus at Jerusalem, a fact confirmed by these words of the Gospel: “Some from amongst the heathen came to find Jesus, but those who heard them, not daring to tell Jesus what they had heard, told it to Philip and Andrew, who repeated it all to their Master.”
The Saviour did not then accept the invitation given to Him, but He thought fit to honour Abgar with an answer in these words:—
VII. Chapter
xxxii.
Answer to Abgar’s letter, which the apostle Thomas wrote to this prince by command of the Saviour.
“Blessed is he who believes in me without having seen me! For it is written of me: ‘Those who see me will not believe in me, and those who do not see me will believe and live.’ As to what thou hast written asking me to come to thee, I must accomplish here all that for which I have been sent; and, when I shall have accomplished it all, I shall ascend to Him who sent me; and when I shall go away I will send one of my disciples, who will cure thy diseases, and give life to thee and to all those who are with thee.” Anan, Abgar’s courier, brought him this letter, as well as the portrait of the Saviour, a picture which is still to be found at this day in the city of Edessa.
VIII. Chapter
xxxiii.
Preaching of the apostle Thaddæus at Edessa; copy of five letters.
After the ascension of our Saviour, the Apostle Thomas, one of the twelve, sent one of the seventy-six disciples, Thaddæus, to the city of Edessa to heal Abgar and to preach the Gospel, according to the word of the Lord. Thaddæus came to the house of Tobias, a Jewish prince, who is said to have been of the race of the Pacradouni. Tobias, having left Archam, did not abjure Judaism with the rest of his relatives, but followed its laws up to the moment when he believed in Christ. Soon the name of Thaddæus spreads through the whole town. Abgar, on learning of his arrival, said: “This is indeed he concerning whom Jesus wrote to me;” and immediately Abgar sent for the apostle. When Thaddæus entered, a marvellous appearance presented itself to the eyes of Abgar in the countenance of the apostle; the king having risen from his throne, fell on his face to the earth, and prostrated himself before Thaddæus. This spectacle greatly surprised all the princes who were present, for they were ignorant of the fact of the vision. “Art thou really,” said Abgar to Thaddæus, “art thou the disciple of the ever-blessed Jesus? Art thou he whom He promised to send to me, and canst thou heal my maladies?” “Yes,” answered Thaddæus; “if thou believest in Jesus Christ, the Son of God, the desires of thy heart shall be granted.” “I have believed in Jesus,” said Abgar, “I have believed in His Father; therefore I wished to go at the head of my troops to destroy the Jews who have crucified Jesus, had I not been prevented by reason of the power of the Romans.”
Thenceforth Thaddæus began to preach the Gospel to
the king and his town; laying his hands upon Abgar, he cured him; he
cured also a man with gout, Abdu, a prince of the town, much honoured
in all the king’s house. He also healed all the sick and
infirm people in the town, and all believed in Jesus Christ.
Abgar was baptized, and all the town with him, and the temples of the
false gods were closed, and
The Apostle Thaddæus baptizes a manufacturer of silk head-dresses, called Attæus, consecrates him, appoints him to minister at Edessa, and leaves him with the king instead of himself. Thaddæus, after having received letters patent from Abgar, who wished that all should listen to the Gospel of Christ, went to find Sanadroug, son of Abgar’s sister, whom this prince had appointed over the country and over the army. Abgar was pleased to write to the Emperor Tiberius a letter in these words:—
Abgar’s letter to Tiberius.
“Abgar, king of Armenia, to my Lord Tiberius, emperor of the Romans, greeting:—
“I know that nothing is unknown to your Majesty, but, as your friend, I would make you better acquainted with the facts by writing. The Jews who dwell in the cantons of Palestine have crucified Jesus: Jesus without sin, Jesus after so many acts of kindness, so many wonders and miracles wrought for their good, even to the raising of the dead. Be assured that these are not the effects of the power of a simple mortal, but of God. During the time that they were crucifying Him, the sun was darkened, the earth was moved, shaken; Jesus Himself, three days afterwards, rose from the dead and appeared to many. Now, everywhere, His name alone, invoked by His disciples, produces the greatest miracles: what has happened to myself is the most evident proof of it. Your august Majesty knows henceforth what ought to be done in future with respect to the Jewish nation, which has committed this crime; your Majesty knows whether a command should not be published through the whole universe to worship Christ as the true God. Safety and health.”
Answer from Tiberius to Abgar’s letter.
“Tiberius, emperor of the Romans, to Abgar, king of the Armenians, greeting:—
“Your kind letter has been read to me, and I wish that thanks should be given to you from me. Though we had already heard several persons relate these facts, Pilate has officially informed us of the miracles of Jesus. He has certified to us that after His resurrection from the dead He was acknowledged by many to be God. Therefore I myself also wished to do what you propose; but, as it is the custom of the Romans not to admit a god merely by the command of the sovereign, but only when the admission has been discussed and examined in full senate, I proposed the affair to the senate, and they rejected it with contempt, doubtless because it had not been considered by them first. But we have commanded all those whom Jesus suits, to receive him amongst the gods. We have threatened with death any one who shall speak evil of the Christians. As to the Jewish nation which has dared to crucify Jesus, who, as I hear, far from deserving the cross and death, was worthy of honour, worthy of the adoration of men—when I am free from the war with rebellious Spain, I will examine into the matter, and will treat the Jews as they deserve.”
Abgar writes another letter to Tiberius.
“Abgar, king of the Armenians, to my lord Tiberius, emperor of the Romans, greeting:—
“I have received the letter written from your august Majesty, and I have applauded the commands which have emanated from your wisdom. If you will not be angry with me, I will say that the conduct of the senate is extremely ridiculous and absurd: for, according to the senators, it is after the examination and by the suffrages of men that divinity may be ascribed. Thus, then, if God does not suit man, He cannot be God, since God is to be judged and justified by man. It will no doubt seem just to my lord and master to send another governor to Jerusalem in the place of Pilate, who ought to be ignominiously driven from the powerful post in which you placed him; for he has done the will of the Jews: he has crucified Christ unjustly, without your order. That you may enjoy health is my desire.”
Abgar, having written this letter, placed a copy of it, with copies of the other letters, in his archives. He wrote also to the young Nerseh, king of Assyria, at Babylon:—
Abgar’s letter to Nerseh.
“Abgar, king of the Armenians, to my son Nerseh, greeting:—
“I have received your letter and
acknowledgments. I have released Beroze from his chains, and have
pardoned his offences: if this pleases you, give him the
government of Nineveh. But as to what you write to me about
sending you the physician who works miracles and preaches another God
superior to fire and water, that you may see and hear him, I say to
you: he was not a physician according to the art of men; he was a
disciple of the Son of God, Creator of fire and water: he has
been appointed and sent to the countries of Armenia. But one of
his principal companions, named Simon, is sent into the countries of
Persia. Seek for him, and you will hear him, you as well as your
father Ardachès.
Abgar wrote also to Ardachès, king of the Persians, the following letter:—
Abgar’s letter to Ardachès.
“Abgar, king of the Armenians, to Ardachès my brother, king of the Persians, greeting:—
“I know that you have heard of Jesus Christ the Son of God, whom the Jews have crucified, Jesus who was raised from the dead, and has sent His disciples through all the world to instruct men. One of His chief disciples, named Simon, is in your Majesty’s territories. Seek for him, and you will find him, and he will cure you of all your maladies, and will show you the way of life, and you will believe in his words, you, and your brothers, and all those who willingly obey you. It is very pleasant to me to think that my relations in the flesh will be also my relations, my friends, in the spirit.”
Abgar had not yet received answers to these letters when he died, having reigned thirty-eight years.
IX. Chapter xxxiv.
Martyrdom of our apostles.
After the death of Abgar, the kingdom of Armenia was divided between two: Ananoun, Abgar’s son, reigned at Edessa, and his sister’s son, Sanadroug, in Armenia. What took place in their time has been previously told by others: the apostle’s arrival in Armenia, the conversion of Sanadroug and his apostasy for fear of the Armenian satraps, and the martyrdom of the apostle and his companions in the canton of Chavarchan, now called Ardaz, and the stone opening to receive the body of the apostle, and the removal of this body by his disciples, his burial in the plain, and the martyrdom of the king’s daughter, Santoukhd, near the road, and the apparition of the remains of the two saints, and their removal to the rocks—all circumstances related by others, as we have said, a long time before us: we have not thought it important to repeat them here. In the same way also what is related of the martyrdom at Edessa of Attæus, a disciple of the apostle, a martyrdom ordered by Abgar’s son, has been told by others before us.
The prince who reigned after the death of his father, did not inherit his father’s virtues: he opened the temples of the idols, and embraced the religion of the heathen. He sent word to Attæus: “Make me a head-dress of cloth interwoven with gold, like those you formerly used to make for my father.” He received this answer from Attæus: “My hands shall not make a head-dress for an unworthy prince, who does not worship Christ the living God.”
Immediately the king ordered one of his armed men to cut off Attæus’ feet. The soldier went, and, seeing the holy man seated in the chair of the teacher, cut off his legs with his sword, and immediately the saint gave up the ghost. We mention this cursorily, as a fact related by others a long while ago. There came then into Armenia the Apostle Bartholomew, who suffered martyrdom among us in the town of Arepan. As to Simon, who was sent unto Persia, I cannot relate with certainty what he did, nor where he suffered martyrdom. It is said that one Simon, an apostle, was martyred at Veriospore. Is this true, or why did the saint come to this place? I do not know; I have only mentioned this circumstance that you may know I spare no pains to tell you all that is necessary.
X. Chapter xxxv.
Reign of Sanadroug; murder of Abgar’s children; the princess Helena.
Sanadroug, being on the throne, raises troops with the help of the brave Pacradouni and Ardzrouni, who had exalted him, and goes to wage war upon the children of Abgar, to make him self master of the whole kingdom. Whilst Sanadroug was occupied with these affairs, as if by an effect of divine providence vengeance was taken for the death of Attæus; for a marble column which the son of Abgar was having erected at Edessa, on the summit of his palace, while he was underneath to direct the work, escaped from the hands of the workmen, fell upon him and crushed his feet.
Immediately there came a message from the inhabitants of the town, asking Sanadroug for a treaty by which he should engage not to disturb them in the exercise of the Christian religion, in consideration of which, they would give up the town and the king’s treasures. Sanadroug promised, but in the end violated his oath. Sanadroug put all the children of the house of Abgar to the edge of the sword, with the exception of the daughters, whom he withdrew from the town to place them in the canton of Hachdiank. As to the first of Abgar’s wives, named Helena, he sent her to his town at Kharan, and left to her the sovereignty of the whole of Mesopotamia, in remembrance of the benefits he had received from Abgar by Helena’s means.
Helena, pious like her husband Abgar, did not wish to
live in the midst of idolaters; she went away to Jerusalem in the time
of Claudius, during the famine which Agabus had predicted; with all her
treasures she bought in Egypt an immense quantity of corn, which she
distributed
XI. Chapter xxxvi.
Restoration of the town of Medzpine; name of Sanadroug; his death.
Of all Sanadroug’s doings and actions, we judge none worthy of remembrance except the building of the town of Medzpine; for, this town having been shaken by an earthquake, Sanadroug pulled it down, rebuilt it more magnificently, and surrounded it with double walls and ramparts. Sanadroug caused to be erected in the middle of the town his statue holding in his hand a single piece of money, which signifies: “All my treasures have been used in building the town, and no more than this single piece of money is left to me.”
But why was this prince called Sanadroug? We will tell you: Because Abgar’s sister, Otæa, while travelling in Armenia in the winter, was assailed by a whirlwind of snow in the Gortouk mountains; the tempest separated them all, so that none of them knew where his companion had been driven. The prince’s nurse, Sanod, sister of Piourad Pacradouni, wife of Khosran Ardzrouni, having taken the royal infant, for Sanadroug was still in the cradle, laid him upon her bosom, and remained with him under the snow three days and three nights. Legend has taken possession of this circumstance: it relates that an animal, a new species, wonderful, of great whiteness, sent by the gods, guarded the child. But so far as we have been informed, this is the fact: a white dog, which was amongst the men sent in search, found the child and his nurse; the prince was therefore called Sanadroug, a name taken from his nurse’s name (and from the Armenian name, dourk, a gift), as if to signify the gift of Sanod.
Sanadroug, having ascended the throne in the twelfth year of Ardachès, king of the Persians, and having lived thirty years, died as he was hunting, from an arrow which pierced his bowels, as if in punishment of the torments which he had made his holy daughter suffer. Gheroupna, son of the scribe Apchatar, collected all these facts, happening in the time of Abgar and Sanadroug, and placed them in the archives of Edessa.
————————————
Homily on Habib the Martyr, Composed by
Mar Jacob. The
ms. from which this is taken is Cod. Add.
17,158, fol. 30 vers. Mar Jacob, bishop of Sarug, or Batnæ,
was one of the most learned and celebrated among all the Syriac
writers. He was born a.d. 452, made
bishop of Sarug a.d. 519, and died a.d. 521. He was the author of several liturgical
works, epistles, and sermons, and, amongst these, of numerous metrical
homilies, of which two are given here. Assemani enumerates no
less than 231. Ephraem Syrus also wrote a similar homily on
Habib, Shamuna, and Guria. The metre of the original in this
and the following homily consists of twelve syllables, and six
dissyllabic feet; but whether they were read as iambs ortroches, or as
both, appears to depend on the nature of the Syriac accentuation, which
is still an unsettled question. Hoffmann, in his slight notice of
the subject (Gram. Syr., § 13), merely says:
“Scimus, poësin Syriacam non quantitatis sed
accentus tantum rationem habere, versusque suos syllabarum
numero metiri. Quâ tamen poëseos Syriacæ
conditione varietas morarum in pronuntiandis vocalibus
observandarum non tollitur.”—Tr.
Habib the martyr, clad in flame, hath called to me out of the fire,
That for him likewise I should fashion an image of beauty among the glorious.
Comrade of conquerors, lo! he beckoneth to me out of the burning,
That, as for the glory of his Lord, I should sing concerning him.
In the midst of live coals stands the heroic man, and lo! he calleth to me,
That I should fashion his image: but the blazing fire permits me not.
His love is fervid, glowing is his faith;
His fire also burneth, and who is adequate to recount his love?
Nay, by reason of that love which led the martyr into the fire,
No man is able to recount his beauties divine.
For who shall dare enter and see in the blazing fire
To whom he is like, and after what pattern he is to be fashioned among the glorious?
Shall I fashion his image by the side of the youths, the children of the furnace?
With Hananiah shall I reckon Habib? I know not.
Lo! these were not burned there: how, then, is he like?
He, I say, like them, when he was burned and the youths not?
Which, I ask, the more beautiful—Habib the martyr, or Azariah?
Difficult for me is the image: how I am to look upon it, I know not.
Lo! Michael was not burned by the flame;
But Habib was burned: which, then, the more beautiful to him that looketh upon him?
Who shall dare say that this is repulsive, or that;
Or not so comely this as that, to him that beholdeth him?
Three there are in the fire, and the flame cometh not near them;
But one was burned: and how shall I suffice to tell
That the Fourth form is that of Him who went down into the midst of the furnace,
That He might fashion an image for Habib there along with those of the three?
He giveth a place in the fire to him who was burned,
That he may be, instead of Him the Fourth, by the side of the conquerors.
And, if of the three the beauties be glorious, though they were not burned,
How shall not this one, who was burned, be mingled with the glorious?
If a man have the power either to be burned or not to be burned,
Of this man, who was burned, more exalted was the beauty than that of the three.
But, inasmuch as the Lord is the control of all things,
He is to be praised, both where He rescues and where He delivers up.
Moreover, too, the will of the three who were not burned,
And of him who was burned, is one and the same, in
this case and in that; Lit.
“here and there.”—Tr.
And, had its Lord commanded the fire to burn them,
Even those three on their part, burned they would have been;
He would not have been burned; nor had it been of himself that he was rescued.
To go into the fire was of their own will, when they went in;
But that they were not burned—because the Lord of the fire willed and commanded it.
Therefore one equal beauty is that of him who was burned,
And that of him who was not burned, because the will also was equal.
Beloved martyr! exalted is thy beauty; exalted is thy rank:
Graceful too thy crown, and mingled thy story with that of the glorious.
Choice gold art thou, and the fire hath tried thee, and resplendent is thy beauty.
And lo! into the King’s crown art thou wrought, along with the victorious.
Good workman! who, in the doctrine of the Son of God,
Pursueth his course like a valiant Cureton has
“prosperous,” which Dr. Payne Smith condemns,
remarking: “*** I find generally used for the Gk.
ἄριστος, and once or twice
for κράτιστος
. It answers more frequently to strenuus = courageous,
heroic.”—Tr.
Habib the martyr was a teacher of that which is true;
A preacher also, whose mouth was full of faith.
Watchful was he, and prompt for service; and he encouraged with his teaching
The household of the house of God, through his faith.
Of light was he full, and he wrestled with the darkness
Which overspread the country from the paganism which had darkened it.
With the Gospel of the Son was his mouth filled in the congregations;
And as it were a leader of the way did he become to the villages when he arrived in them.
Zealous he was, because he was concerned for the doctrine
Divine, that he might establish the
adherents Lit.
“the party” or “side.”—Tr.
At the time when the winds of the pagans blew, a lamp was he,
And flamed forth whilst they blew upon him, and went not out.
All on fire was he, and filled with the love of his Lord, and was concerned
For this—that he might speak of Him without
hindrance. As in
The thorns of errour sprang up in the land from paganism;
And, as much as in him lay, he rooted them out by his diligence.
He taught, admonished, and confirmed in the faith,
The friends of Christ, The ordinary
word for “Christians” in these documents is the borrowed
Χριστιανοί
: here a native word is used, formed from the one which we read
as “Messiah.”—Tr.
Against sword and against fire did he wrestle,
With love hot as the flame, and was not afraid.
Like a two-edged brand, A corruption of
the word σαμψηρά is
used here. It is said by Josephus, Antiq., xx. 2, 3, to
have been the name given by the Assyrians to some kind of sword.
Suidas mentions it as a barbarian word for σπάθη, a
broadsword. Cureton’s “scimetar” would
be preferable, as being somewhat more distinctive, if it appeared that
a scimetar could have two edges.—Tr.
His faith, and against error did he contend.
Leaven did he prove to be in this land which had
become exhausted The temptation was
strong to render ***, “became unleavened” (or,
“tasteless”), a sense apparently required by the decided
figure employed and by the language of the next couplet, where
“insipid ” corresponds to “salt.” The
word *** (= ἄζυμον), moreover,
if not the Arabic *** (to which Schaaf, though it does not appear on
what authority, assigns the meaning “sine fermento massam
subegit”), seems to point in the same direction. Dr.
Payne Smith, however, is not aware of any instance of the proposed
meaning: he says, “My examples make *** =
ἐκλείπω, to
fail.”—Tr.
Through fondness for the idols of vanity which error had brought in.
He was like salt by reason of his savoury doctrine
To this region, which had become insipid through unbelief.
A deacon was he, and filled the place of a high-priest
By the preaching and teaching of that which is true.
He was to the flock a good shepherd whilst he was its overseer;
And his life laid he down for the flock while he tended it.
He chased away the wolf, and drove off from it the beast of prey.
And he repaired the breaches, and gathered the lambs into their folds.
He went out secretly and encouraged the congregations:
He strengthened them, and exhorted them, and held them up.
And he forged armour of faith, and put it on them,
That they might not be ignominiously
overthrown Or
“brought to contempt.”—Tr.
The flocks of the fold of the Son of God were being laid waste
By persecutors: and he encouraged the lambs and the ewes.
And he taught them not to be daunted by persecutors.
He taught them to run to meet death,
Without being afraid either of sword or of fire.
In the teaching of the Son of God he prospered,
So that his faith pursued its course without dread.
Then errour grew envious, became furious, and was maddened, because of him;
And she pursued after him, that she might shed upon the earth innocent blood.
The Defamer, who hates the race of men,
Laid snares for him, that he might rid the place
of his presence. Lit.
“society.”—Tr.
He who hateth the truth pursued after him to put him to death,
That he might make his voice to cease Or
“that his voice might cease.”—Tr.
And errour raised an outcry demanding that Habib should die, because she hated him;
Vexation goaded her on, and she sought to take away his life.
His story was talked about Lit.
“mooted.”—Tr.
And the dear fame of him reached the king: who in great rage,
And because the diadem was interwoven with
paganism, decreed Lit.
“reached the king in great rage (i.e., so as to cause
great rage, *** being often = εἰς denoting result), and,
because…, he decreed.”—Dr. Payne
Smith.
Against Habib, because he was full of faith.
And, when the command reached the judge, he armed himself
With rage and fury; and, with a mind thirsting for blood,
And like hunters who lay nets for the young stag,
After Habib did they go out to catch him.
But this man was a preacher of the faith,
Who in the highway of the crucifixion was prospering;
And, that he might benefit by his teaching the children of his people,
His work embraced the countries round about him.
So, when error went out after him, she found him not:
Not that he was fled, but that he had gone out to preach the Gospel.
Then, because of the fury of the pagans, which was great beyond all that was meet,
His kindred and his mother did they seize for his sake.
Blessed art thou, O woman! mother since thou art of the martyr.
For wherefore was it that they seized thee and bound thee, iniquitously?
What do they require of thee, O thou full of beauty? What, I ask, have they required of thee?
Lo! they require of thee that thou bring the martyr, that he may be a sacrifice.
Bring, oh bring thy sweet fruit to the place of the oblation—
The fruit whose smell is fragrant, that it may be incense to the Godhead.
Fair shoot, thy cluster bring from where it is,
That its wine may be for a libation whose taste is sweet.
The lamb heard that they were seeking him, that he might be a sacrifice;
And he set out and came to the sacrificers rejoicing.
He heard that others also were being afflicted for his sake,
And he came that he might bear the suffering which was his, in the stead of many.
The lot fell on him, to be himself alone a sacrifice;
And the fire that was to offer him up was looking out for him until he came.
Of the many who were bound for his sake
Not one single person was seized to die, but only he.
He it was that was worthy, and for him was martyrdom reserved;
And to snatch the martyr’s place no man was able.
And therefore of his own will did he present himself
To the judge, that he might be seized, and die for Jesus’ sake.
He heard that they sought him, and he came that he might be seized, even as they sought him:
And he went in of himself before the judge, and dauntless was his look.
He hid not himself, nor did he wish to flee from the judge:
For with light was he imbued, and from the darkness he would not flee.
No robber was he, no murderer, no thief,
No child of night: but all his course was run in open day.
Wherefore from his flock should the good shepherd flee,
And leave his fold to be devoured by robbers?
Wherefore should the physician flee, who goeth forth to heal diseases,
And to cure souls by the blood of the Son of God?
Lit.
“openness of countenance.”—Tr.
And to meet death he ran, rejoicing, for Jesus’ sake.
He went in, he stood before the judge, saying to him:
I am Habib, whom ye sought: lo! here I stand.
And the pagan trembled, and amazement seized him, and he marvelled at him—
At the man who was not afraid, either of sword or of fire.
While he thought that he was fleeing apace, he entered in and mocked him;
And the judge shook, for he saw him courageous in the very face of death.
A disciple he of that Son of God who said:
“Rise, come, let us go: for he that betrayeth me lo! is here.”
And to the crucifiers, again, He said: “Whom seek ye?”
They say: “Jesus.” And He said to them: “I am He.”
The Son of God of His own will came to the cross;
And on Him the martyr looked, and presented himself uncompelled before the judge.
And the pagan beheld him, and was smitten with fear, and was exasperated against him.
His rage was excited, and he began in his fury to
put to him questions. Prop.
“agitate questions.”—Tr.
And, as if he had been one who had shed on the ground the blood of the slain,
He proceeded to question the saintly man, but he was not ashamed:
Menacing him, and trying to terrify him, and to frighten him,
And recounting the sufferings which were being prepared by him on his account.
But Habib, when questioned, was not afraid,
Was not ashamed, and was not frightened by the menaces he heard.
Lifting up his voice, he confessed Jesus, the Son of God—
That he was His servant, and was His priest, and
His minister. Or
“deacon.”—Tr.
At the fury of the pagans, roaring at him like lions,
He trembled not, nor ceased Or
“so as to cease.”—Tr.
He was scourged, and the scourgings were very dear to him,
Seeing that he bore a little of the stripes of the Son of God.
He was put into bonds, Lit.
“he entered into bondage.”—Tr.
And his heart rejoiced that in the path of His sufferings he had begun to walk.
He ascended the block, The
equuleus is meant.—Tr.
Because he was deemed worthy that on him should come the agony of the sufferings of crucifixion.
In the pathway of death had he set his face to walk,
And what could he desire to find in it but sufferings?
The fire of sacrifice Or
“of the sacrifices.”—Tr.
And she on her part sent him combs, and stripes, and pains, to taste.
All the while that she was coming, she sent him sufferings, that by means of them
He might be prepared, so that when she met him she might not dismay him.
Sufferings purged him, so that, when the blazing fire should put him to the proof,
There might not be any dross found in his choice gold.
And he endured the whole of the pains that came upon him,
That he might have experience of suffering, and in the burning stand like a brave man.
And he accepted rejoicing the sufferings which he had to bear:
For he knew that at their termination he should find death.
And he was not afraid, either of death or of sufferings:
For with that wine of the crucifixion his heart was drunk.
He despised his body, while it was being dragged along by the persecutors;
And his limbs, while they were being torn asunder
in bitter agony. Lit.
“bitterly.”—Tr.
Scourges on his back, combs on his sides, stocks on his feet,
And fire in front of him: still was he brave and full of faith.
They taunted him: Lo! thou worshippest a man;
But he said: A man I worship not,
But God, who took a body and became man:
The faith of Habib, the martyr, was full of light
And by it was enlightened Edessa, the faithful city.
The daughter of Abgar, whom Addæus betrothed to the crucifixion—
Through it is her light, through it her truth and her faith.
Her king is from it, her martyrs from it, her truth from it;
The teachers also of her faith are from it.
Abgar believed that Thou art God, the Son of God;
And he received a blessing because of the beauty of his faith.
Sharbil the martyr, son of the Edessæans, more-ever said:
My heart is led captive by God, who became man.
And Habib the martyr, who also was crowned at Edessa,
Confessed these things: that He took a body and became man;
That He is the Son of God, and also is God, and became man.
Edessa learned from teachers the things that are true:
Her king taught her, her martyrs taught her, the faith;
But to others, who were fraudulent teachers, she would not hearken.
Habib the martyr, in the ear of Edessa, thus cried aloud
Out of the midst of the fire: A man I worship not,
But God, who took a body and became man
Him do I worship. Thus confessed the martyr with uplifted voice.
From confessors torn with combs, burnt, raised up on the block, slain
And from a righteous king, did Edessa learn the faith,
And she knows our Lord—that He is even God, the Son of God;
She also learned and firmly believed that He took a body and became man.
Not from common scribes did she learn the faith:
Her king taught her, her martyrs taught her; and she firmly believed them:
And, if she be calumniated as having ever worshipped a man,
She points to her martyrs, who died for Him as being God.
A man I worship not, said Habib,
Because it is written: “Cursed is he
that putteth his trust in a man.”
Forasmuch as He is God, I worship Him, yea submit to be burned
For His sake, nor will I renounce His faith.
This truth has Edessa held fast from her youth,
And in her old age she will not barter it away as a daughter of the poor.
Her righteous king became to her a scribe, and from him she learned
Concerning our Lord—that He is the Son of God, yea God.
Addæus, who brought the bridegroom’s ring and put it on her hand,
Betrothed her thus to the Son of God, who is the Only-begotten.
Sharbil the priest, who made trial and proof of all gods,
Died, even as he said, “for God who became man.”
Shamuna and Guria, for the sake of the Only-begotten,
Stretched out their necks to receive the stroke, and for Him died, forasmuch as He is God.
And Habib the martyr, who was teacher of congregations,
Preached of Him, that He took a body and became man.
For a man the martyr would not have submitted to be burned in the fire;
But he was burned “for the sake of God who became man.”
And Edessa is witness that thus he confessed while he was being burned:
And from the confession of a martyr that has been burned who is he that can escape?
All minds does faith reduce to silence and despise—
She that is full of light and stoopeth not to shadows.
She despiseth him that maligns the Son by denying that He is God;
Him too that saith “He took not a body and became man.”
In faith which was full of truth he stood upon the fire;
And he became incense, and propitiated with his fragrance the Son of God.
In all his afflictions, and in all his tortures, and in all his sufferings,
Thus did he confess, and thus did he teach the blessed city.
And this truth did Edessa hold fast touching our Lord—
Even that He is God, and of Mary became a man.
And the bride hates him that denies His God-head,
And despises and contemns him that maligns His corporeal nature.
And she recognises Him as One in Godhead and in manhood—
And thus did the daughter of the Parthians learn to believe,
And thus did she firmly hold, and thus does she teach him that listens to her.
The judge, therefore, full of zeal for paganism, commanded
That the martyr should be led forth and burned in the fire which was reserved for him.
And forthwith a strap was thrust into his mouth, as though he had been a murderer,
His confession being kept within his heart towards God.
And they hurried him away, and he went out from the judgment-hall, rejoicing
That the hour was come when the crown should be given to his faith.
And there went out with him crowds of people, that they might bear him company,
Looking upon him, not as a dead man accompanied to his burial,
But as a man who was going away that by means of fire he might become a bridegroom,
And that there might be bestowed the crown which was by righteousness reserved for him.
They looked upon him as upon a man entering into battle,
And around him were spears, and lances, and swords, but he vanquished them.
They beheld him going up like a champion from the contest,
And in his triumph chaplets were brought to him by those who beheld.
They looked upon him as he vanquished principalities and powers,
Which all made war with him, and he put them to shame.
The whole congregation of the followers of Christ exulted over him,
Because he raised up the friends Lit.
“side,” or “party.”—Tr.
There went forth with him the Church, a bride full of light;
And her face was beaming on the beloved martyr who was united to her.
Then did his mother, because it was the marriage-feast for her son,
Deck herself in garments nobler than her wont.
Since sordid raiment suited not the banquet-hall,
In magnificent attire all white she clad herself right tastefully.
Hither to the battle came down love to fight
In the mother’s soul—the love of nature, and the love of God.
She looked upon her son as he went forth to be put into the flame;
And, forasmuch as there was in her the love of the Lord, she suffered not.
The yearnings of her mother’s womb cried out on behalf of its fruit;
But faith silenced them, so that their tumult ceased.
Nature shrieked over the limb which was severed from her;
But the love of the Lord intoxicated the soul, that she should not perceive it.
Nature loved, but the love of the Lord did conquer in the strife
Within the soul of the mother, that she should not grieve for her beloved.
And instead of suffering, her heart was filled with all emotions of joy;
And, instead of mourning, she went forth in splendid apparel.
And she accompanied him as he went out to be burned, and was elate,
Because the love of the Lord vanquished that of nature.
And clad in white, as for a bridegroom, she made a marriage-feast—
She the mother of the martyr, and was blithe because of him.
“Shamuna the Second” may we call this blessed one:
Since, had seven been burned instead of one, she had been well content.
One she had, and she gave him to be food for the fire;
And, even as that one, if she had had seven, she had given them all.
He was cast into the fire, and the blaze kindled around him;
And his mother looked on, and grieved not at his burning.
Another eye, which gazeth upon the things unseen,
Was in her soul, and by reason of this she exulted when he was being burned.
On the gems of light which are in martyrs’ crowns she looked,
And on the glory which is laid up for them after their sufferings;
And on the promised blessings which they inherit yonder through their afflictions,
And on the Son of God who clothes their limbs with light;
And on the manifold beauties of that kingdom which shall not be dissolved,
And on the ample door which is opened for them to enter in to God.
On these did the martyr’s mother look when he was being burned,
And she rejoiced, she exalted, and in white did she go forth with him.
And, forasmuch as his crown was very noble, she grieved not.
The sweet root was thrown into the fire, upon the coals;
And it turned to incense, and cleansed the air from pollution.
With the fumes of sacrifice had the air been polluted,
And by the burning of this martyr was it cleansed.
The firmament was fetid with the exhalations
from Lit.
“the sacrifices of.”—Tr.
And there rose up the sweet perfume of the martyr, and it grew sweet thereby.
And the sacrifices ceased, and there was peace in the assemblies;
And the sword was blunted, that it should no more lay waste the friends of Christ.
With Sharbil it began, with Habib it ended, in our land;
And from that time Lit.
“from him.”—Tr.
Constantine, chief of conquerors, took the empire,
And the cross has trampled on the diadem of the emperor, and is set upon his head.
Broken is the lofty horn of idolatry,
And from the burning of the martyr even until now not one has it pierced.
His smoke arose, and it became incense to the Godhead;
And by it was the air purged which was tainted by paganism,
And by his burning was the whole land cleansed:
Blessed be he that gave him a crown, and glory, and a good name!
Here endeth the Homily on Habib the martyr, composed by Mar Jacob.
————————————
A Homily on Guria and Shamuna, Composed by Mar Jacob.
Shamuna and Guria, martyrs who made themselves illustrious in their afflictions,
Have in love required of me to tell of their illustrious deeds.
To champions of the faith the doctrine calleth me,
That I should go and behold their contests and their crowns.
Children of the right hand, who have done battle against the left,
Have called me this day to recite the marvellous tale of their conflicts:—
Simple old men, who entered into the fight like heroes,
And nobly distinguished themselves in the strife of blood:
Those who were the salt of our land, and it was sweetened thereby,
And its savour was restored, which had become insipid through unbelief:
Candlesticks of gold, which were full of the oil of the crucifixion,
By which was lighted up all our region, which had turned to darkness:
Two lamps, of which, when all the winds were blowing
Of every kind of error, the lights were not put out;
Good labourers, who from the spring of day laboured
In the blessed vineyard of the house of God right duteously:
Bulwarks of our land, who became to us as it were a defence
Against all spoilers in all the wars that surrounded us:
Havens of peace, a place also of retreat for all that were distressed,
And a resting-place for the head of every one that was in need of succour:
Two precious pearls, which were
An ornament for the bride of my lord Abgar, the Aramæan’s son.
Teachers they were who practised their teaching in blood,
And whose faith was known by their sufferings.
On their bodies they wrote the story of the Son of God
With the marks of combs and scourges which thickly covered them.
They showed their love, not by words of the mouth alone,
But by tortures and by the rending of their limbs asunder.
For the love of the Son of God they gave up their bodies:
Fire and sword proved their love, how true it was;
And more beautiful than silver tried in a furnace of earth were their necks.
They looked on God, and, because they saw His exalted beauties,
Therefore did they look with contempt upon their sufferings for His sake.
The Sun of righteousness had arisen in their hearts;
And they were enlightened by it, and with His light chased they away the darkness.
At the idols of vanity, which error had brought in, they laughed,
Instinct with the faith of the Son of God which is full of light.
The love of the Lord was as a fire in their hearts;
Nor could all the brambles of idolatry stand before it.
Fixed was their love on God unchangeably: Or
“who changes not.”—Tr.
And therefore did they look with scorn upon the
sword, Σαμψηρά.—
Tr.
With guilelessness and yet with wisdom stood they in the judgment-hall,
As they had been commanded by the Teacher of that which is true.
Despising as they did kindred and family, guileless were they;
Forasmuch, also, as possessions and wealth were held in no account by them.
Nor guileless only: for in the judgment-hall with the wisdom of serpents too
They were heedful of the faith of the house of God.
When a serpent is seized and struck, he guards his head,
But gives up and leaves exposed all his body to his captors:
And, so long as his head is kept from harm, his life abideth in him;
But, if the head be struck, his life is left a prey to destruction.
The head of the soul is men’s faith;
And, if this be preserved unharmed, by it
is also preserved their life: Or
“salvation:” a different word from that used in
speaking of the serpent.—Tr.
Even though the whole body be lacerated with blows,
Yet, so long as faith is preserved, the soul is alive;
But, if faith is struck down by unbelief,
Lost is the soul, and life has perished from the man.
Shamuna and Guria of the faith as men Lit.
“as a man.”—Tr.
Were heedful, that it should not be struck down by persecutors:
For they knew that, if faith is preserved,
Both soul and body are preserved from destruction.
And, because of this, touching their faith were they solicitous,
That that should not be struck down in which their very life was hidden.
They gave up their bodies both to blows and to
dislocation, Or
“rending asunder.”—Tr.
Yea to every kind of torture, that their faith should not be stricken down;
And, even as the serpent also hides his head from blows,
So hid they their faith within their hearts;
And the body was smitten, and endured stripes, and bore sufferings:
But overthrown was not their faith which was within their hearts.
The mouth betrayeth the soul to death when it speaks,
And with the tongue, as with a sword, worketh slaughter.
And from it spring up both life and death to men:
Denying a man dies, confessing he lives, and the mouth hath power over it.
Denial is death, and in confession is the soul’s life;
And power hath the mouth over them both, like a judge.
The word of the mouth openeth the door for death to enter in;
This, too, calleth for life, and it beameth forth upon the man.
Even the robber by one word of faith
Won him the kingdom, and became heir of
paradise, Lit.
“the garden.”—Tr.
The wicked judges too, from the martyrs, the sons of the right hand,
Demanded that by word of mouth only they should blaspheme;
But, like true men holding fast the faith,
They uttered not a word by which unbelief might be served.
Shamuna, beauty of our faith, who is adequate to tell of thee?
All too narrow is my mouth for thy praise, too mean for thee to be spoken of by it.
Thy truth is thy beauty, thy crown thy suffering, thy wealth thy stripes,
And by reason of thy blows magnificent is the beauty of thy championship.
Since wealth art thou to us, and a coveted store which cannot be stolen from us.
Guria, martyr, staunch hero of our faith,
Who shall suffice thee, to recount thy beauties divine?
Lo! tortures on thy body are set like gems of beryl,
And the sword on thy neck like a chain of choice gold.
Thy blood upon thy form is a robe of glory full of beauty,
And the scourging of thy back a vesture with which the sun may not compare.
Radiant thou art and comely by virtue of these thy sufferings, so abounding;
And resplendent are thy beauties, because of the pains which are so severe upon thee.
Shamuna, our riches, richer art thou than the rich:
For lo! the rich stand at thy door, that thou mayest relieve them.
Small thy village, poor thy country: who, then, gave thee
That lords of villages and cities should court thy favour?
Lo! judges in their robes and vestments
Take dust from thy threshold, as though it were the medicine of life.
The cross is rich, and to its worshippers increaseth riches;
And its poverty despiseth all the riches of the world.
Shamuna and Guria, sons of the poor, lo! at your doors
Bow down the rich, that they may receive from you supplies for their wants.
The Son of God in poverty and want
Showed to the world that all its riches are as nothing,
His disciples, all fishermen, all poor, all weak,
All men of little note, became illustrious through His faith.
One fisherman, whose “village” too was
a home of fishermen, i.e.,
“Bethsaida.”—Tr.
He made chief over the twelve, yea head of the
house. Or
“steward.”—Tr.
One a tentmaker, who aforetime was a persecutor,
He seized upon, and made him a chosen vessel for the faith.
Shamuna and Guria came from villages that were not wealthy,
And lo! in a great city became they lords;
And its chief men, its judges also, stand before their doors,
And they solicit their charity to satisfy their wants.
From their confession of the faith of the Son of God
These blessed men acquired riches beyond compute.
Poor did He Himself become, and the poor made He rich;
And lo! enriched is the whole creation through His poverty.
The chosen martyrs did battle against error,
And in the confession of the Son of God stood they firm like valiant men.
They went in and confessed Him before the judge
with look undaunted, Lit.
“with openness of countenance.”—Tr.
That He too might confess them, even as they confessed Him, before His Father.
There arose against them the war of pagans like a tempest;
But the cross was their helmsman, and steered them on.
They were required to sacrifice to lifeless images,
But they departed not from their confession of the Son of God.
The wind of idolatry blew in their faces,
But they themselves were as rocks piled up against the hurricane.
Like a swift whirlwind, error snatched at them;
But, forasmuch as they were sheltered by the crucifixion, it hurt them not.
The Evil One set on all his dogs to bark, that they might bite them;
But, forasmuch as they had the cross for a staff, they put them all to flight.
But who is sufficient to tell of their contests,
Or their sufferings, or the rending asunder of their limbs?
Or who can paint the picture of their
coronation, Lit.
“portray the image of their crowns.”—Tr.
How they went up from the contest covered with glory?
To judgment they went in, but of the judge they took no account;
Nor were they anxious what they should say when questioned.
The judge menaced them, and multiplied his words of threatening;
And recounted tortures and all kinds of inflictions, that he might terrify them.
He spake great words, Lit.
“magnified his words.”—Tr.
By menaces too, he might incline them to sacrifice.
And the sentence of judgment, and all bodily deaths;
And they prepared themselves for insult and stripes, and for blows,
And for provocation, and to be dragged along, and to be burnt;
For imprisonment also, and for bonds, and for all evil things,
And for all tortures, and for all sufferings, rejoicing all the while.
They were not alarmed nor affrighted, nor dismayed,
Nor did the sharpness of the tortures bend them to sacrifice.
Their body they despised, and as dung upon the ground accounted they it:
For they knew that, the more it was beaten, the more would its beauty increase;
And, the more the judge increased his menaces to alarm them,
The more did they show their contempt of him, having no fear of his threats.
He kept telling them what tortures he had prepared for them;
And they continued telling him about Gehenna which was reserved for him.
By those things which he told them he tried to frighten them to sacrifice;
And they spoke to him about the fearful judgment yonder.
Truth is wiser than wise words,
And very hateful, however much it may be adorned, is falsehood.
Shamuna and Guria went on speaking truth,
While the judge continued to utter falsehood.
And therefore were they not afraid of his threatening,
Because all his menaces against the truth were
accounted by them as empty sound. Lit.
“as breath.”—Tr.
The intercourse of the world they despised, they contemned and scorned, yea they abandoned;
And to return to it they had no wish, or to enter it again.
From the place of judgment they set their faces to depart
To that meeting-place for them all, the life of the new world.
They cared neither for possessions nor for houses,
Nor for the advantages of this world, so full of evil.
In the world of light was their heart bound captive with God,
And to “that” country did they set their face to depart;
And they looked to the sword, to come and be a bridge
To let them pass over to God, for whom they were longing.
This world they accounted as a little tent,
But that yonder as a city full of beauties;
And they were in haste by the sword to depart hence
To the land of light, which is full of blessing for those who are worthy of it.
The judge commanded to hang them up by their arms,
And without mercy did they stretch them out in bitter agony.
A demon’s fury breathed rage into the heart of the judge,
And embittered him against the stedfast ones, inciting him to crush them;
And between the height and the depth he stretched them out to afflict them:
And they were a marvel to both sides, when they saw how much they endured.
At the old men’s frame heaven and earth marvelled,
To see how much suffering it bore nor cried out for help under their affliction.
Hung up and dragged along are their feeble bodies by their arms,
Yet is there deep silence, nor is there one that cries out for help or that murmurs.
Amazed were all who beheld their contests,
To see how calmly the outstretched
forms bore the inflictions laid upon them. Lit.
“how much the outstretched forms bore in consequence of the
inflictions.”—Tr.
Amazed too was Satan at their spotless frames,
To see what weight of affliction they sustained without a groan.
Yea, and gladdened too were the angels by that fortitude of theirs,
To see how patiently it bore that contest so terrible that was.
But, as combatants who were awaiting their crowns,
There entered no sense of weariness into their minds.
Nay, it was the judge that grew weary; yea, he was astonished:
But the noble men before him felt no weariness in their afflictions.
He asked them whether they would consent to sacrifice;
But the mouth was unable to speak from pain.
Thus did the persecutors increase their inflictions,
Until they gave no place for the word to be spoken.
But the will, like that of a hero, was nerved with fortitude from itself.
Alas for the persecutors! how destitute were they of righteousness!
But the children of light—how were they clad in faith!
They demand speech, when there is no place for speaking,
Since the word of the mouth was forbidden them by pain.
Fast bound was the body, and silent the mouth, and it was unable
To utter the word when unrighteously questioned.
And what should the martyr do, who had no power to say,
When he was questioned, that he would not sacrifice?
All silent were the old men full of faith,
And from pain they were incapable of speaking.
Yet questioned they were: and in what way, if a man is silent
When he is questioned, shall he assent to that which is said?
But the old men, that they might not be thought to assent,
Expressed clearly by signs the word which it behoved them to speak.
Their heads they shook, and, instead of speech, by a dumb sign they showed
The resolve of the new man that was within.
Their heads hung down, signifying amidst their pains
That they were not going to sacrifice, and every one understood their meaning.
As long as there was in them place for speech, with speech did they confess;
But, when it was forbidden them by pain, they spake with a dumb sign.
Of faith they spoke both with the voice and without the voice:
So that, when speaking and also when silent, they were alike stedfast.
Who but must be amazed at the path of life, how narrow it is,
And how straight to him that desires to walk in it?
Who but must marvel to see that, when the will is watchful and ready,
It is very broad and full of light to him that goeth therein?
About the path are ditches; full also is it of pitfalls;
And, if one turn but a little aside from it, a ditch receives him.
That dumb sign only is there between the right and the left,
And on “Yea” and “Nay”
stand Or
“depend.”—Tr.
By a dumb sign only did the blessed men plainly signify that they would not sacrifice,
And in virtue of a single dumb sign did the path lead them to Eden;
And, if this same dumb sign had inclined and turned down but a little
Toward the depth, the path of the old men would have been to Gehenna.
Upwards they made a sign, to signify that upwards were they prepared to ascend;
And in consequence of that sign they ascended and mingled with the heavenly ones.
Between sign and sign were Paradise and Gehenna:
They made a sign that they would not sacrifice, and they inherited the place of the kingdom.
Even while they were silent they were advocates for the Son of God:
For not in multitude of words doth faith consist.
That fortitude of theirs was a full-voiced confession,
And as though with open mouth declared they their faith by signs;
And every one knew what they were saying, though silent,
And enriched and increased was the faith of the house of God;
And error was put to shame by reason of two old men, who, though they spake not,
Vanquished it; and they kept silence, and their faith stood fast.
And, though tempestuous accents were heard from the judge,
And the commands of the emperor were dreadful, yea violent,
And paganism had a bold face and an open mouth,
And its voice was raised, and silent were the old men with pain,
Yet null and void became the command and drowned was the voice of the judge,
And without speech the mute sign of the martyrs bore off the palm.
Talking and clamour, and the sound of stripes, on the left;
And deep silence and suffering standing on the right;
And, by one mute sign with which the old men pointed above their heads,
The head of faith was lifted up, and error was put to shame.
For, voiceless they uttered by signs the discourse of faith.
They took them down, because they had vanquished while silent;
And they put them in bonds, threatening yet to vanquish them.
Bonds and a dungeon void of light were by the martyrs
Held of no account—yea rather as the light which has no end.
To be without bread, and without water, and without light,
Pleased them well, because of the love of the Son of God.
The judge commanded by their feet to hang them up
With their heads downwards, by a sentence all unrighteous:
Hanged up was Shamuna with his head downwards; and he prayed
In prayer pure and strained clear by pain.
Sweet fruit was hanging on the tree in that judgment-hall,
And its taste and smell made the very denizens of heaven to marvel.
Afflicted was his body, but sound was his faith;
Bound fast was his person, but unfettered was his prayer over his deed.
For, prayer nothing whatsoever turneth aside,
And nothing hindereth it—not even sword, not even fire.
His form was turned upside down, but his prayer was unrestrained,
And straight was its path on high to the abode of the angels.
The more the affliction of the chosen martyr was increased,
The more from his lips was all confession heard.
The martyrs longed for the whetted sword affectionately,
And sought it as a treasure full of riches.
A new work has the Son of God wrought in the world—
That dreadful death should be yearned for Or
“beloved.”—Tr.
That men should run to meet the sword is a thing unheard of,
Except they were those whom Jesus has enlisted in His service by His crucifixion.
That death is bitter, every one knoweth lo! from earliest time:
To martyrs alone is it not bitter to be slain.
They laughed at the whetted sword when they saw it,
And greeted it with smiles: for it was that which was the occasion of their crowns.
As though it had been something hated, they left the body to be beaten:
Even though loving it, they held it not back from pains.
For the sword they waited, and the sword went forth and crowned them:
Because for it they looked; and it came to meet them, even as they desired.
The Son of God slew death by His crucifixion;
And, inasmuch as death is slain, it caused no suffering to the martyrs.
With a wounded serpent one playeth without fear;
A slain lion even a coward will drag along:
The great serpent our Lord crushed by His crucifixion;
The dread lion did the Son of God slay by His sufferings.
Death bound He fast, and laid him prostrate and trampled on him at the gate of Hades;
And now whosoever will draweth near and mocketh at him, because he is slain.
These old men, Shamuna and Guria, mocked at death,
As at that lion which by the Son of God was slain.
The great serpent, which slew Adam among the trees,
Who could seize, so long as he drank not of the blood of the cross?
The Son of God crushed the dragon by His crucifixion,
And lo! boys and old men mock at the wounded serpent.
Pierced is the lion with the spear which pierced the side of the Son of God;
And whosoever will trampleth on him, yea mocketh at him.
The Son of God—He is the cause of all good things,
And Him doth it behove every mouth to celebrate.
He did Himself espouse Lit.
“purchase.”—Tr.
And of His wedding-friends He demanded as a
nuptial gift ***, though not
in the lexicons, is the same word that appears in Castel as ***.
The Lord of the wedding-feast hung on the cross in nakedness,
And whosoever came to be a guest, He let fall His blood upon him.
To sufferings and tomes and to all the various
forms of woe. Lit. “to
the forms (σχήματα) of
all afflictions.”—Tr.
At Him they looked as He was mocked by wicked men,
And thus did they themselves endure mockery without a groan.
Edessa was enriched by your slaughter, O blessed ones:
For ye adorned her with your crowns and with your sufferings.
Her beauty are ye, her bulwark ye, her salt ye,
Her riches and her store, yea her boast and all her treasure.
Faithful stewards are ye: This seems
preferable to Cureton’s “Ye are the stewards of (her)
faith.” The expression exactly corresponds in form to that
in
Since by your sufferings ye did array the bride in beauty.
The daughter of the Parthians, who was espoused to
the cross, Lit.
“crucifixion.”—Tr.
Of you maketh her boast: since by your teaching lo! she was enlightened.
Her advocates are ye; scribes who, though silent, vanquished
All error, whilst its voice was uplifted high in unbelief.
Those old men Or
“elders.”—Tr. By this name the
men referred to (not, however, the elders, but the two false witnesses
suborned by them) are called in
False witnesses, who killed Naboth, feigning themselves to be true.
Her did Edessa outdo by her two old men full of beauty,
Who were witnesses to the Son of God, and died like Naboth.
Two were there, and two here, old men;
And these were called witnesses, and witnesses those.
Let us now see which of them were witnesses chosen of God,
And which city is beloved by reason of her old men and of her honourable ones.
Lo! the sons of Belial who slew Naboth are witnesses;
And here Shamuna and Guria, again, are witnesses.
Let us now see which witnesses, and which old men,
And which city can stand with confidence Or
“have an open countenance.”—Tr.
Sons of Belial were those witnesses of that adulterous woman,
And lo! their shame is all portrayed in their names.
Edessa’s just and righteous old men, her witnesses,
Were like Naboth, who himself also was slain for righteousness’ sake.
They were not like the two lying sons of Belial,
Nor is Edessa like Zion, which also crucified the Lord.
Like herself her old men were false, yea dared
To shed on the ground innocent blood wickedly.
But by these witnesses here lo! the truth is spoken.—
Blessed be He who gave us the treasure-store of their crowns!
Here endeth the Homily on Guria and Shamuna.
to
Ancient Syriac Documents.
————————————
1. The preceding Memoirs of Edessa and Syriac Documents were inserted in vol. 20 of the Edinburgh series, quite out of place as it seems to me; and the more so, as other Syriac fragments were to follow.
2. In vol. 22, equally out of place, and mixed up with incongruous material, followed the very interesting work of Bardesanes, to which I now assign a natural collocation with the Edessene Memoirs.
3. In vol. 24, with the Liturgies and other mixed material, comes the third Syriac fagot, another valuable and very interesting contribution severed from its due connections.
The reader of this volume will rejoice to find Mr. Pratten’s scattered but most instructive translations here brought together, and arranged in less confused sequence and relations one with another. The several announcements prefixed to each have, in like manner, been here gathered and set in order.
It may be worth while, just here, to direct
attention to the latest views of scholarship upon Syria, its language
and its antiquities. A learned critic, who often supplies one of
our weekly newspapers with articles on the Oriental languages worthy of
the best reviews, has directed attention New-York
Independent, June 24, 1886.
“Syria enjoyed a higher prosperity under the Romans than Mommsen concedes, and this continued down into the Christian period. The Hellenization made rapid strides, but not in such a manner that the Greek language or Greek culture spread to a considerable degree; but rather, in such a way that European arts and manners of life were established, and that a number of elements of Occidental culture became powerful in the thinking and language of the educated. Mommsen, according to my conviction, considers the Hellenization of Syria to have advanced much farther than it actually had. That the language of the country had been entirely banished from the circles of the educated, and that it had assumed the position in reference to the Greek which the Celtic in full had assumed over against the Latin, is certainly an exaggerated view. The Aramaic was an old developed language (Cultursprache), which was already written before a single letter was seen in Latium. In the days of the Achæmenidian rulers this was the official language of Egypt, and even of Asia Minor, and was accordingly spread far beyond the original territory. Again we find this language in the days of the Roman emperors not only in Palmyra, but spread also in the whole country of the Nabatheans, and down to almost Medina; here again beyond its native limits, as the official written language. And that this was not merely a remnant of the former political supremacy is evident from the fact that the documents of Palmyra and those of the Nabatheans, in an equal manner, show a younger stage of development of language than that of the Achæmenidian period; this stage being virtually the same as is seen in the various Jewish literary works of that time.”
As Mommsen is continuing his irreligious elaborations of history, it may be well to bear in mind his superficial ideas on such subjects, especially when he is reaching the affairs of early Christianity.
1. Our translator (Mr. Pratten) makes the following announcements:—
“The translation of the Syriac pieces which
follow That is, in vol.
xxii. of the Edinburgh edition.
“Many thanks are due to the Dean of Canterbury for his kindness in giving much valuable help.”
“Bardesan, or Bardesanes, according to one account, was born at Edessa in 154 a.d., and it is supposed that he died sometime between 224 and 230. Eusebius says that he flourished in the time of Marcus Aurelius. He was for some time resident at the court of Abgar VI., King of Edessa, with whom he was on intimate terms. He at first belonged to the Gnostic sect of the Valentinians; but abandoning it, he seemed to come nearer the orthodox beliefs. In reality, it is said, he devised errours of his own. He wrote many works. Eusebius attributes the work now translated, The Book of Laws, or On Fate, to Bardesanes. Many modern critics have come to the conclusion that it was written by a scholar of Bardesanes, but that it gives us the genuine opinions and reasonings of Bardesanes. The question is of interest in connection with the Clementine Recognitions, which contain a large portion of the work. The Syriac was first published by Cureton in his Spicilegium.”
3. In introducing the Mara bar
Serapion and the Ambrose, Vol. xxiv., ed.
Edinburgh. The latter was formerly ascribed to Justin Martyr.
The text of the two following short
pieces The
Ambrose and the Serapion.
To Dr. R. Payne Smith, Dean of Canterbury, who, as on two previous occasions, has most kindly and patiently afforded me his valuable assistance, I beg to offer my very grateful acknowledgments.
————————————
Bardesan. Lit.
“Son of Daisan,” from a river so called near
Edessa.—Hahn. [Elucidation I.
“The Laws of Countries” is the title. For
“Various Countries” I have used
“Divers.”]
The Book of the Laws of Divers
Countries. Called by
Eusebius, Hist. Eccl., iv. 30, The Discourse on Fate
(῾Ο περὶ
εἱμαρμένης
διάλογος). This
is more correct than the title above given: the
“Laws” are adduced only as illustrations of the argument of
the piece. The subject would, however, be more properly given as
“The Freedom of the Will.”
Some days since we were
calling Lit.
“going in.” Cureton renders, “we went
up.” Lit.
“felt him.” Lit.
“before him.” Merx: “ehe er
kam.”
“Avida here,” said we to him, “was saying to us, ‘If God is one, as ye say, and if He is the creator of men, and if it is His will that you should do that which you are commanded, why did He not so create men that they should not be able to do wrong, but should constantly be doing that which is right? for in this way His will would have been accomplished.’”
“Tell me, my son Avida,” said Bardesan to him, “why it has come into thy mind that the God of all is not One; or that He is One, but doth not will that men should behave themselves justly and uprightly?”
“I, sir,” said Avida, “have asked these brethren, persons of my own age, in order that ‘they’ may return me an answer.”
“If,” said Bardesan to him, “thou wishest to learn, it were for thy advantage to learn from some one who is older than they; but if to teach, it is not requisite for ‘thee’ to ask ‘them,’ but rather that thou shouldst induce ‘them’ to ask ‘thee’ what they wish. For teachers are ‘asked’ questions, and do not themselves ask them; or, if they ever do ask a question, it is to direct the mind of the questioner, so that he may ask properly, and they may know what his desire is. For it is a good thing that a man should know how to ask questions.”
“For my part,” said Avida, “I wish to learn; but I began first of all to question my brethren here, because I was too bashful to ask thee.”
“Thou speakest becomingly,” The word used is
formed from the Greek εὐσχημόνως. [Here observe what is said (in Elucidation I.) by Nöldke
on the Hellenization theory of Mommsen, with reference to this very
work; p. 742, infra.] Lit. “hast
anything in thy mind.” Lit.
“there are for thee other things also.”
“I too,” said Avida, “shall be
much gratified *** is here
substituted for the *** of the text, which yields no sense.
“Not only,” said Bardesan, “is Avida unwilling to believe, but there are many others also who, because there is no faith in them, are not even capable of being convinced; but they are always pulling down and building up, and so are found destitute of all knowledge of the truth. But notwithstanding, since Avida is not willing to believe, lo! I will speak to you who do believe, concerning this matter about which he asks; and thus he too will hear something further about it.”
He began accordingly to address us as
follows: “Many men are there who have not faith, and
have not received knowledge from the True Wisdom. Lit. “the
wisdom of the truth.” Lit. “are
not able to stand.”
“But with regard to what Avida has
said: ‘How is it that God did not so make us that we should
not sin and incur condemnation?’—if man had been made so,
he would not have belonged to himself, but would have been the
instrument of him that moved him; and it is evident also, that he who
moves an instrument as he pleases, moves it either for good or
for evil. And how, in that case, would a man differ from a harp,
on which another plays; or from a ship, which another guides:
where the praise and the blame reside in the hand of the performer or
the steersman, Or, “in
the hand of the operator;” but it is better to employ two
words. Or, “and
the sphere.”
“Not so, however, with man:
for, if everything ministered, who would be he that is ministered
to? And, if everything were ministered to, who would be he that
ministered? In that case, too, there would not be one
thing diverse from another: yet that which is one, and in which
there is no diversity of parts, is a being The word
***, here used, occurs subsequently as a designation of the Gnostic
Æons. Here, as Merx observes, it can hardly go beyond its
original meaning of ens, entia, Wesen, that
which is. It evidently refers, however, in this passage to a
system of things, a world. Lit.
“required.” [It is a phenomenon to find this
early specimen of “anthropology” emanating from the far
East, and anticipating the Augustinian controversies on “fixed
fate, free-will, foreknowledge absolute.” Yet the West did
not originate the discussion. See vol. iv. p. 320. See the
ethical or metaphysical side of free-will discussed in Eaton’s
Bampton Lectures for 1872, p. 79, ed. Pott, Young, & Co.,
New York, 1873. On St. Augustine, see Wordsworth’s valuable
remarks in his Bampton Lectures for 1881.]
Cureton renders,
“for which he is created.” Merx has, “das ihn
gemacht hat.”
“It will therefore be manifest to you, that the
goodness of God is great toward man, and that The Greek
στοιχεῖα.
Know ye, however, notwithstanding what I have said, that even those things of which I have spoken as subsisting by decree are not absolutely destitute of all freedom; and on this account, at the last day, they will all be made subject to judgment.”
“But how,” said I to him, “should those things which are fixed and regulated by decree be judged?”
“Not inasmuch as they are fixed, O
Philip,” said he, “will the elements be judged, but
inasmuch as they are endowed with power. For beings ***, that
which exists, especially that which has an independent existence, is
used here of the Gnostic Æons. They were so called in
respect of their pre-existence, their existence independent of time or
creation. When they came to be “created,” or more
properly “fashioned,” they were called
“emanations.” Lit. “of
their nature.” Lit.
“the strength of their exactness,” i.e., their exact (or
complete) strength. Cureton has, “their force of
energy.” “being
lessened,” or “lowered.”
“Those things,” said Avida to him, “which thou hast said, are very good; but, lo! the commands which have been given to men are severe, and they cannot perform them.”
“This,” said Bardesan, “is the
saying of one who has not the will to do that which is right; nay,
more, of him who has already yielded obedience and submission to
his foe. For men have not been commanded to do anything but that
which they are able to do. For the commandments set before us are
only two, and they are such as are compatible with freedom and
consistent with equity: one, that we refrain from everything
which is wrong, and which we should not like to have done to ourselves;
and the other, that we should do that which is right, and which we love
and are pleased to have done to us likewise. Who, then, is the
man that is too weak to avoid stealing, or to avoid lying, or to avoid
acts of profligacy, or to avoid hatred and deception? For, lo!
all these things are under the control of the mind of man; and
are not dependent on Lit. “do
not take place by.” Cureton
renders, “have the use of his hands:” Merx gives
“etwas erwirbt.”
“Who, then, it is that is not capable of
doing that which men destitute of faith complain of, I know not.
For my part, I think that it is precisely in respect to these
commandments that man has more power than in anything
else. For they are easy, and there are no circumstances
that can hinder their performance. For we are not commanded to
carry heavy loads of stones, or of timber, or of anything else, which
those only who have great bodily strength can do; nor to build
fortresses Or
“towns.” Lit.
“without ill-will.” Lit.
“every man in whom there is a soul.” Lit.
“can do rejoicing.” The Greek
ζιζάνια.
“Sayest thou of these deeds, O Bardesan,” said Avida to him, “that they are easy to do?”
“To him that hath the will,” said
Bardesan, “I have said, and do still say, that they are
easy. For this obedience I contend for is the proper
behaviour of a free mind, Lit. “a
mind the son of the free.”
“Possibly,” said Avida, “a man may be able to abstain from the things that are bad; but as for doing the things that are good, what man is capable of this?”
“It is easier,” said Bardesan,
“to do good than to abstain from evil. For the good comes
from the man himself, Lit. “is
the man’s own.” Lit. “is
not sound in his nature.”
“Perhaps, however, some one will say that
fools also are pleased when they do abominable things.
Undoubtedly: but not because they do them as such,
nor because they receive any conmendation for them, nor because
they do them with a good hope; Cureton,
“for good hope.” But *** is a common expression for
“in hope,” as in
“Avida here,” said I to him, “has also been speaking thus: ‘It is from his nature that man does wrong; for, were he not naturally formed to do wrong, he would not do it.’”
“If all men,” said Bardesan,
“acted alike, Lit.
“did one deed.” Lit.
“used one mind.”
“The nature of man is, that he should be
born, and grow up, and rise to his full stature, and produce children,
and grow old, eating and drinking, and sleeping and waking, and that
then he should die. These things, because they are of
nature, belong to all men; and not to all men only, but also to all
animals whatsoever, Lit. “in
whom there is a soul.” Φύσις.
“Men, on the contrary, are not governed
thus; but, whilst in the matters pertaining to their bodies they
preserve their nature like animals, in the matters pertaining to their
minds they do that which they choose, as those who are free, Lit. “as
children of the free.” Lit. “in
which there is a soul.”
“If any one should say that each one of them
has a nature so to do, let him be assured Lit. “let
him see.” Lit.
“patient,” i.e., tolerant of the craving which seeks
gratification. Lit. “in
which they had stood.”
“What, therefore, is the nature of
man? For, lo! all men differ one from another in their conduct
and in their aims, Or
“volitions.” Lit.
“have stood in.” So Merx,
“in either Rede.” Cureton, “by a vain
plea.”
“From hence, lo! it will be evident, that for those things which are not in our own hands, but which we have from nature, we are in no wise condemned, nor are we in any wise justified; but by those things which we do in the exercise of our personal freedom, if they be right we are justified and entitled to praise, and if they be wrong we are condemned and subjected to blame.”
Again we questioned him, and said to him: “There are others who say that men are governed by the decree of Fate, so as to act at one time wickedly, and at another time well.”
“I too am aware, O Philip and
Baryama,” said he to us, “that there are such
men: those who are called Chaldæans, and also others who are
fond of this subtle knowledge, Lit. “this
knowledge of art (or skill).” To what other work
of his he refers is not known. Cureton,
“is capable.” Dr. Payne Smith (Thes. Syr.,
s.v.) says, referring to *** as used in this passage:
“eget, cupit, significare
videtur.” So Dr. Payne
Smith. Merx renders, “Even that which men desire to
do.” Cureton has, “and the same men meditate to
do.” Lit. “the
sevenths.” Lit.
“Chaldæans.”
“For myself, however according to my weak
judgment, Lit. “my
weakness.” Or
“sects” (αἱρέσεις). Lit.
“rich.” ***,
Shlitâne. [Of Angels, see vol. i. p. 269.] ***,
Medabhrâne. Merx, p. 74, referring to the Peshito of
“There is, then, such a thing as
Fate, as the astrologers say. That everything, moreover, is not
under the control of our will, is apparent from this—that the
majority of men have had the will to be rich, and to exercise dominion
over their fellows, and to be healthy in their bodies, and to have
things in subjection to them as they please; but that wealth is not
found except with a few, nor dominion except with one here and another
there, nor health of body with all men; and that even those who
are rich do not have complete possession of their riches, nor do those
who are in power have things in subjection to them as they wish, but
that sometimes things are disobedient to them as they do not
wish; and that at one time the rich are rich as they desire, and at
another time they become poor as they do not desire; and that those who
are thoroughly poor have dwellings such as they do not wish, and pass
their lives in the world as they do not like, and covet many
things which only flee from them. Many have children, and
do not rear them; others rear them, and do not retain possession of
them; others retain possession of them, and they become a disgrace and
a sorrow to their parents. Some are rich, as they wish,
and are afflicted with ill-health, as they do not wish; others are
blessed with good health, as they wish, and afflicted with poverty, as
they do not wish. There are those who have in abundance the
things they wish for, and but few of those things for which they do not
wish; and there are others who have in abundance the things they do not
wish for, and but few of those for which they do wish. [The book of
Job and the Book of Ecclesiastes, with the eloquent and pathetic
remonstrance (chap. iii. 18–22) “concerning the estate of
the sons of men,” are proofs that God foresaw the struggles of
faith against the apparently unequal ways and rulings of
Providence. For popular answers see Parnell’s
Hermit, and Addison, Spectator, No. 237. But a
valuable comment may be found in Wordsworth’s Bampton
Lectures (for 1881) on the one Religion, p. 5, Oxford,
Parker, 1881.]
“And so the matter is found to stand thus: that wealth, and honours, and health, and sickness, and children, and all the other various objects of desire, are placed under the control of Fate, and are not in our own power; but that, on the contrary, while we are pleased and delighted with such things as are in accordance with our wishes, towards such as we do not wish for we are drawn by force; and, from those things which happen to us when we are not pleased, it is evident that those things also with which we are pleased do not happen to us because we desire them; but that things happen as they do happen, and with some of them we are pleased, and with others not.
“And thus we men are found to be governed by Nature all alike, and by Fate variously, and by our freedom each as he chooses.
“But let us now proceed to show with respect
to Fate that it has not power over everything. Clearly
not: because that which is called Fate is itself nothing
more than a certain order of procession, Merx renders
*** by “emanation,” quoting two passages from Eph. Syr.
where the root *** is used of the issuing of water from a
fountain. Dr. Payne Smith says: “The word seems to
mean no more than cursus: cf. Eusb., Theoph., i.
31. 5, 55. 1, 83, 22, where it is used of the stars; and i. 74. 13,
where it means the course of nature.” Read *** for
***. Lit. “in
their descents.” Lit. “in
their descents.” Or
“nativity,” “natal hour” (*** = place of birth,
“Geburtshaus:” Merx). Lit. “this
agent of change.” Cureton, “this
alternation.” “Das diese Veränderung bewirkende
Agens” is the rendering of Merx. Dr. Payne Smith
thinks the reference to be to the Gnostic νοῦς, ψυχή, and σῶμα, which seem to be spoken of
just before. This difficult passage is rendered by Cureton:
“And this alternation itself is called the Fortune, and the
Nativity of this assemblage, which is being sifted and purified for the
assistance of that which,” etc. Merx has,
“…zur Unterstützung des Dinges,
welches…unterstützt worden ist und unterstützt bleibt
bis zur Vernichtung des Weltalls.”
“The body, then, is governed by Nature, the
soul also sharing in its experiences and sensations; and the body is
neither hindered nor helped by Fate in the several acts it
performs. For a man does not become a father before the age of
fifteen, nor does a woman become a mother before the age of
thirteen. In like manner, too, there is a law for old age:
for women then become incapable of bearing, and men cease to
possess the natural power of begetting children; while other animals,
which are likewise governed by their nature, do, even before
those ages I have mentioned, not only produce offspring, but also
become too old to do so, just as the bodies of men also, when they are
grown old, cease to propagate: nor is Fate able to give them
offspring at a time when the body has not the natural power to give
them. Neither, again, is Fate able to preserve the body of man in
life without meat and drink; nor yet, even when it has meat and drink,
to grant it exemption from death: for these and many other things
belong exclusively to Nature. Lit. “are
Nature’s own.”
“But, when the times and methods of Nature
Lit. “a
sufficiency in measure for all bodies.” Lit. “be
heads to.”
“You must distinctly understand Lit. “know
ye distinctly.” Or
“heads.” Lit. “agent
of change,” as above. Merx: “das
Veränderungs-princip.” Lit.
“excellence.” i.e., zones
of the earth. See p. 732, note 2, infra.
“And in consequence of
this,—namely, the divisions and parties which exist among
the Potentates,—some men have thought that the world is governed
by these contending powers without any superintendence from
above. But that is because they do not understand that
this very thing—I mean the parties and divisions
subsisting among them,—and the justification and
condemnation consequent on their behaviour, belong to that
constitution of things founded in freedom which has been given by God,
to the end that these agents likewise, by reason of their
self-determining power, Or, “power
as to themselves.”
“I am convinced,” said Avida, “by the arguments thou hast brought forward, that it is not from his nature that a man does wrong, and also that all men are not governed alike. If thou canst further prove also that it is not from Fate and Destiny that those who do wrong so act, then will it be incumbent on us to believe that man possesses personal freedom, and by his nature has the power both to follow that which is right and to avoid that which is wrong, and will therefore also justly be judged at the last day.”
“Art thou,” said Bardesan, “by
the fact that all men are not governed alike, convinced that it is not
from their nature that they do wrong? Why, then, thou canst not
possibly escape the conviction Lit. “the
matter compels thee to be convinced.”
“Prove me this,” said Avida, “and I will be convinced by thee, and whatsoever thou shalt enjoin upon me I will do.”
“Hast thou,” said Bardesan,
“read the books of the astrologers Lit.
“Chaldæans.”
Lit.
“Chaldaism.”
“The teaching of both countries,” said Bardesan, “is the same.”
“It is well known to be so,” said Avida.
“Listen, then,” said Bardesan, “and observe, that that which the stars decree by their Fate and their portions is not practised by all men alike who are in all parts of the earth. For men have made laws for themselves in various countries, in the exercise of that freedom which was given them by God: forasmuch as this gift is in its very nature opposed to that Fate emanating from the Potentates, who assume to themselves that which was not given them. I will begin my enumeration of these laws, so far as I can remember them, from the East, the beginning of the whole world:—
“Laws of the Seres.—The Seres have laws forbidding to kill, or to commit impurity, or to worship idols; and in the whole of Serica there are no idols, and no harlots, nor any one that kills a man, nor any that is killed: although they, like other men, are born at all hours and on all days. Thus the fierce Mars, whensoever he is ‘posited’ in the zenith, does not overpower the freedom of the Seres, and compel a man to shed the blood of his fellow with an iron weapon; nor does Venus, when posited with Mars, compel any man whatever among the Seres to consort with his neighbour’s wife, or with any other woman. Rich and poor, however, and sick people and healthy, and rulers and subjects, are there: because such matters are given into the power of the Governors.
“Laws of the Brahmans who are in India.—Again, among the Hindoos, the Brahmans, of whom there are many thousands and tens of thousands, have a law forbidding to kill at all, or to pay reverence to idols, or to commit impurity, or to eat flesh, or to drink wine; and among these people not one of these things ever takes place. Thousands of years, too, have elapsed, during which these men, lo! have been governed by this law which they made for themselves.
“Another Law which is in
India.—There is also another law in India, and in the same
zone, The Greek
κλίμα,
denoting one of the seven belts (see p. 732, below) into which the
earth’s latitude was said to be divided. The Arabs also
borrowed the word. Or
“family.” That is, their
own “houses,” as below. Each house had one of the
heavenly bodies as its “lord,” who was stronger, or better
“located” in his own house than in any other. Also,
of two planets equally strong in other respects, that which was in the
strongest house was the stronger. The strength of the houses was
determined by the order in which they rose, the strongest being that
about to rise, which was called the ascendant. Lit. “the
signs of humanity.”
“Laws of the Persians.—The
Persians, again, have made themselves laws permitting them to take as
wives their sisters, and their daughters, and their daughters’
daughters; and there are some who go yet further, and take even their
mothers. Some of these said Persians are scattered abroad,
away from their country, and are found in Media, and in
the country of the Parthians, The text adds
***. Lit.
“while Mars was witness to them.”
“Laws of the Geli.—Among the
Geli the women sow and reap, and build, and perform all the tasks of
labourers, and wear no raiment of colours, and put on no shoes, and use
no pleasant ointments; nor does any one find fault with them when they
consort with strangers, or cultivate intimacies with their household
slaves. But the husbands of these Gelæ are dressed in
garments of colours, and ornamented with gold and jewels, and anoint
themselves with pleasant ointments. Nor is it on account of any
effeminacy on their part that they act in this manner, but on account
of the law which has been made for them: in fact, all the men are
fond of hunting and addicted to war. But we cannot say that for
all the women of the Geli Venus was posited in Capricorn or in
Aquarius, in a position of ill luck; nor can we possibly say that for
all the Geli Mars and Venus were posited in The
difficult word *** is not found in the lexicons. Dr. Payne Smith
remarks that it could only come from ***, which verb, however, throws
away its ***, so that the form would be ***. He suggests,
doubtfully, that the right reading is ***, from ***, which is used
occasionally for appetite, and forms such an adjective in the
sense of animosus, animâ præditus; and that if
so, it may, like *** in
“Laws of the Bactrians.—Among
the Bactrians, who are called Cashani, the women adorn themselves with
the goodly raiment of men, and with much gold, and with costly jewels;
and the slaves and handmaids minister to them more than to their
husbands; and they ride on horses decked out with trapping of gold and
with precious stones.
Cureton’s rendering, “and some adorn themselves,”
etc., is not so good, as being a repetition of what has already been
said. It is also doubtful whether the words can be so
construed. The Greek of Eusebius gives the sense as in the
text: κοσμοῦσαι
πολλῷ χρυσῷ
καὶ λίθοις
βαρυτίμοις
τοὺς
ἵππους. If ***,
horses, be masc., or masc. only, as Bernstein gives it, the
participle should be altered to the same gender. But Dr. Payne
Smith remarks that Amira in his Grammar makes it fem. Possibly
the word takes both genders; possibly, too, the women of Bactria rode
on mares. Lit.
“possess.” The zenith.
“Laws of the Racami, and of the
Edessæans, and of the Arabians.—Among the Racami, and
the Edessæans, and the Arabians, not only is she that commits
adultery put to death, but she also upon whom rests the
suspicion Lit.
“name,” or “report.”
“Laws in Hatra.—There is a law
in force Lit.
“made.” Lit. “is
not very angry.”
“Laws.…—Among Eusebius has,
Παρ᾽
῞Ελλησι δὲ
καὶ οἱ σοφοὶ
ἐρωμένους
ἔχοντες οὐ
ψέγονται. Lit. “how
many times.”
“Such are the laws of the people of
the East. But in the North, and in the country of the
Gauls The text of
Eusebius and the Recognitions is followed, which agrees better
with the context. The Syriac reads
“Germans.”
“Laws of the Britons.—Among the Britons many men take one and the same wife.
“Laws of the Parthians.—Among the Parthians, on the other hand, one man takes many wives, and all of them keep to him only, because of the law which has been made there in that country.
“Laws of the Amazons.—As regards the Amazons, they, all of them, the entire nation, have no husbands; but like animals, once a year, in the spring-time, they issue forth from their territories and cross the river; and, having crossed it, they hold a great festival on a mountain, and the men from those parts come and stay with them fourteen days, and associate with them, and they become pregnant by them, and pass over again to their own country; and, when they are delivered, such of the children as are males they cast away, and the females they bring up. Now it is evident that, according to the ordinance of Nature, since they all became pregnant in one month, they also in one month are all delivered, a little sooner or a little later; and, as we have heard, all of them are robust and warlike; but not one of the stars is able to help any of those males who are born so as to prevent their being cast away.
“The Book of the
Astrologers.—It is written in the book of the astrologers,
that, when Mercury is posited with Venus in the house of Mercury, he
produces painters, sculptors, and bankers; but that, when they are in
the house of Venus, they produce perfumers, and dancers,
So
Eusebius: ἀγχονιμαίῳ
μόρῳ. Otherwise
“suffocation.”
“Of these things, Father Bardesan,” said I to him, “thou hast convinced us, and we know that they are true. But knowest thou that the astrologers say that the earth is divided into seven portions, which are called Zones; and that over the said portions those seven stars have authority, each of them over one; and that in each one of the said portions the will of its own Potentate prevails; and that this is called its law?”
“First of all, know thou, my son
Philip,” said he to me, “that the astrologers have invented
this statement as a device for the promotion of error.
For, although the earth be divided into seven portions, yet in every
one of the seven portions many laws are to be found differing from one
another. For there are not seven kinds of laws only
found in the world, according to the number of the seven stars; nor yet
twelve, according to the number of the signs of the zodiac; nor yet
thirty-six, according to the number of the Decani. So called
from containing each ten of the parts or degrees into which the
zodiacal circle is divided. Cf. Hahn, Bardesanes
Gnosticus, p. 72. Lit. “who
surround the whole world.” Lit. “have
been in all the winds.”
Lit.
“for.”
“But let me mention to you a fact which more
than anything else is likely Lit.
“able.” Lit.
“commands.”
“In Syria and in Edessa men used to part
with their manhood in honour of Tharatha; but, when King Abgar According to
Neander, General Church History, i. 109, this was the Abgar Bar
Manu with whom Bardesan is said to have stood very high. His
conversion is placed between 160 and 170 a.d.
“And what shall we say of the new race of us
Christians, whom Christ at His advent planted in every country and in
every region? for, lo! wherever we are, we are all called after the one
name of Christ—Christians. On one day, the first of the
week, we assemble ourselves together, and on the days of the
readings For ***,
Merx, by omitting one ***, gives ***, “readings.” But
what is meant is not clear. Ephraem Syrus ascribes certain
compositions of this name to Bardesanes. Cf. Hahn, Bard.
Gnost., p. 28. Or
“Hutra.”
“On the other hand, sickness and health, and
riches and poverty, things which are not within the scope of their
freedom, befall them wherever they are. For although the freedom
of man is not influenced by the compulsion of the Seven, or, if at any
time it is influenced, it is able to withstand the influences exerted
upon it, yet, on the other hand, this same man,
externally regarded, Lit. “this
man who is seen.”
“But, when God wills them, all things
are possible, and they may take place without hindrance:
for there is nothing that can stay that Great and Holy Will. For
even those who think that they successfully withstand it, do not
with Lit. “all
natures.” Lit. “this
order.” Lit.
“natures.”
Here endeth the Book of the Laws of Countries.
————————————
Bardesan, therefore, an aged man, and one
celebrated for his knowledge of events, wrote, in a certain work
which was composed by him, concerning the synchronisms The Greek
σύνοδοι.
Two revolutions of Saturn, The five planets
are called by their Greek names, Κρόνος,
κ.τ.λ.
5 revolutions of Jupiter, 60 years;
40 revolutions of Mars, 60 years;
60 revolutions of the Sun, 60 years;
72 revolutions of Venus, 60 years;
150 revolutions of Mercury, 60 years;
720 revolutions of the Moon, 60 years.
And this,” says he, “is one synchronism of them all; that is, the time of one such synchronism of them. So that from hence it appears that to complete 100 such synchronisms there will be required six thousands of years. Thus:—
200 revolutions of Saturn, six thousands of years;
500 revolutions of Jupiter, 6 thousands of years;
4 thousand revolutions of Mars, 6 thousands of years;
Six thousand revolutions of the Sun, 6 thousands of years;
7 thousand and 200 revolutions of Venus, 6 thousands of years;
12 thousand revolutions of Mercury, 6 thousands of years;
72 thousand revolutions of the Moon, 6 thousands of years.”
These things did Bardesan thus compute when desiring to show that this world would stand only six thousands of years.
————————————
A Letter of Mara, Son of
Serapion.
[Elucidation I. p. 742, infra. See p. 722,
supra.]
Mara, son of Serapion, to Serapion, my son: peace.
When thy master and guardian wrote me a letter,
and informed me that thou wast very diligent in study, though so
young in years, I blessed God that thou, a little boy, and
without a guide to direct thee, hadst begun in good earnest; and
to myself also this was a comfort—that I heard of thee,
little boy as thou art, as displaying such greatness of mind and
conscientiousness: Lit. “good
conscience.”
On this account, lo, I have written for thee this
record, touching that which I have by careful observation
discovered in the world. For the kind of life men lead has been
carefully observed by me. I tread the path of learning, Or, “my
daily converse is with learning.” So Dr. Payne Smith is
inclined to take these difficult words, supplying, as Cureton evidently
does, the pronoun ***. The construction would be easier if we
could take the participle *** as a passive, and render: “It
(the kind of life men lead) has been explored by me by means of
study.” Lit.
“Græcism.” The meaning
probably is, that the maxims referred to lost their importance for him
when he entered upon the new life of a Christian (so Cureton), or their
importance to mankind when Christianity itself was born into the
world. But why he did not substitute more distinctive Christian
teaching is not clear. Perhaps the fear of persecution influenced
him.
Be diligent, then, my son, in attention to
those things which are becoming for the free, That is,
the matters constituting “a liberal
education.” Cureton’s
less literal rendering probably gives the true sense: “with
whose liberty nothing else can be compared.”
About the objects of that vainglory, too, of which the life of men is full, be not thou solicitous: seeing that from those things which give us joy there quickly comes to us harm. Most especially is this the case with the birth of beloved children. For in two respects it plainly brings us harm: in the case of the virtuous, our very affection for them torments us, and from their very excellence of character we suffer torture; and, in the case of the vicious, we are worried with their correction, and afflicted with their misconduct.
Thou hast heard, Cureton:
“I have heard.” The unpointed text is here
ambiguous. Read ***, instead
of ***, “peoples.” Perhaps
“our” is meant. Cureton:
“and the dark cloud collected our sighs.” But the
words immediately following, as well as the fact that in each of the
clauses the nominative is placed last, favours the rendering given. Lit.,
“borrowed.”
But as for thee, my beloved, be not distressed
because in thy loneliness thou hast Lit.,
“because thy loneliness has.”
What, again, are we to say concerning the
delusion Or
“error.” He may refer either to the delusion of those
who pursue supposed earthly good, or to the false appearances by which
men are deceived in such pursuit. For *** read
***.
Begin and tell us, O wisest of men, Cureton:
“A sage among men once began to say to us.” This
would require ***, not ***.
Let a man, therefore, rejoice in his empire, like Darius; or in his good fortune, like Polycrates; or in his bravery, like Achilles; or in his wife, like Agamemnon; or in his offspring, like Priam; or in his skill, like Archimedes; or in his wisdom, like Socrates; or in his learning, like Pythagoras; or in his ingenuity, like Palamedes;—the life of men, my son, departs from the world, but their praises and their virtues abide for ever.
Do thou, then, my little son, choose thee that which fadeth not away. For those who occupy themselves with these things are called modest, and are beloved, and lovers of a good name.
When, moreover, anything untoward befalls thee, do not lay the blame on man, nor be angry against God, nor fulminate against the time thou livest in.
If thou shalt continue in this mind, thy gift is
not small which thou hast received from God, which has no need of
riches, and is never reduced to poverty. For without fear shalt
thou pass thy life, ***.
Follow diligently learning rather than riches. For the greater are one’s possessions, the greater is the evil attendant upon them. For I have myself observed that, where a man’s goods are many, so also are the tribulations which happen to him; and, where luxuries are accumulated, there also do sorrows congregate; and, where riches are abundant, there is stored up the bitterness of many a year.
Let that which thou art able to acquire suffice thee; and if, moreover, thou art able to do without property, thou shalt be called blessed, and no man whatsoever shall be jealous of thee.
And remember also this, that nothing will disturb thy life very greatly, except it be the love of gain; and that no man after his death is called an owner of property: because it is by the desire of this that weak men are led captive, and they know not that a man dwells among his possessions only in the manner of a chance-comer, and they are haunted with fear because these possessions are not secured to them: for they abandoned that which is their own, and seek that which is not theirs.
What are we to say, when the wise are dragged by
force by the hands of tyrants, and their wisdom is deprived of its
freedom Lit., “made
captive.” For *** read
***.
Moreover I, my son, have attentively observed
mankind, in what a dismal state of ruin they are. And I have been
amazed that they are not utterly prostrated No verb is
found in the lexicons to which *** can be referred. It may
perhaps be Eshtaphel of a verb ***, cognate with ***, “to be
bent.” For *** read
***. Or
“moderation.” Cureton:
“dumb.” The word *** has both senses. Or
“penitent.”
Should a man, then, be surprised when the world is seeking to wither him with its scorn, seeing that they and he have not one and the same manner of life? “These” are the things for which they care. One of them is looking forward to the time when in battle he shah obtain the renown of victory; yet the valiant perceive not by how many foolish objects of desire a man is led captive in the world. But would that for a little while self-repentance visited them! For, while victorious by their bravery, they are overcome by the power of covetousness. For I have made trial of men, and with this result: that the one thing on which they are intent, is abundance of riches. Therefore also it is that they have no settled purpose; but, through the instability of their minds, a man is of a sudden cast down from his elation of spirit to be swallowed up with sadness. They look not at the vast wealth of eternity, nor consider that every visitation of trouble is conducting us all alike to the same final period. For they are devoted to the majesty of the belly, that huge blot on the character of the vicious.
Moreover, as regards this letter
which it has come into my mind to write to thee, it is not enough to
read it, but the best thing is that it be put in practice. So Dr.
Payne Smith, who is inclined to take *** in the sense, “it goes
before, it is best, with respect to it.” Cureton
translates, “it should also proceed to practice,” joining
*** with the participle just mentioned; whereas Dr. Smith connects it
with ***, thus: “but that it should be put in
practice is best with respect to it.” This appears
to show that the life of learned seclusion which he has been
recommending is one of celibacy—monasticism.
Put, therefore, sadness away from thee, O most beloved of mankind,—a thing which never in anywise benefits a man; and drive care away from thee, which brings with it no advantage whatsoever. For we have no resource or skill that can avail us—nothing but a great mind able to cope with the disasters and to endure the tribulations which we are always receiving at the hands of the times. For at these things does it behove us to look, and not only at those which are fraught with rejoicing and good repute.
Devote thyself to wisdom, the fount of all things good, the treasure that faileth not. There shalt thou lay thy head, and be at ease. For this shall be to thee father and mother, and a good companion for thy life.
Enter into closest intimacy with fortitude and patience, those virtues which are able successfully to encounter the tribulations that befall feeble men. For so great is their strength, that they are adequate to sustain hunger, and can endure thirst, and mitigate every trouble. With toil, moreover, yea even with dissolution, they make right merry.
To these things give diligent attention, and thou
shalt lead an untroubled life, and I also shall have comfort, Or, “and
thou shalt be to me a comfort,” as Cureton.
For in that time of yore, when our city was
standing in her greatness, thou mayest be aware that against many
persons among us abominable words were uttered; but for
ourselves, That is,
“myself.” Such appears
to be the sense of this obscure passage. The literal rendering
is, “We acknowledged of old that we received equal love and
honour to the fullest extent from her multitude” (or, from her
greatness); “but the time forbade our completing those
things which were already accomplished in our mind.”
What things he refers to (for his words seem to have a particular
reference) is not clear. The word rendered
“greatness,” or “multitude,” is in reality two
words in pointedmss. Here it does not
appear, except from the sense, which is intended. Lit., “We
are putting ourself to the proof to see how far we can stand in
wisdom,” etc.
“This is a very hopeless passage.…Perhaps the codex
has ***, ‘the kingdom of our ruin,’ i.e., the ruined
country in which we used to dwell. For possibly it refers to what
he has said before about the ruined greatness of his city, captured by
the Romans. I suppose Mara was a Persian.”—Dr.
Payne Smith.
But thou, my little son, if thou resolve diligently to acquaint thyself with these things, first of all put a check on appetite, and set limits to that in which thou art indulging. Seek the power to refrain from being angry; and, instead of yielding to outbursts of passion, listen to the promptings of kindness.
For myself, what I am henceforth solicitous about is this—that, so far as I have recollections of the past, I may leave behind me a book containing them, and with a prudent mind finish the journey which I am appointed to take, and depart without suffering out of the sad afflictions of the world. For my prayer is, that I may receive my dismissal; and by what kind of death concerns me not. But, if any one should be troubled or anxious about this, I have no counsel to give him: for yonder, in the dwelling-place of all the world, will he find us before him.
One of his friends asked Mara, son of Serapion,
when in bonds at his side: “Nay, by thy life, Mara, tell me
what cause of laughter thou hast seen, that thou
laughest.” “I am laughing,” said Mara,
“at Time: Or, “the
time.”
Here endeth the letter of Mara, son of Serapion.
————————————
Ambrose. This piece
has much in common with the Discourse to the Greeks
(Λόγος
πρὸς
῞Ελληνας), ascribed by
many to Justin, which is contained in vol. i. pp. 271–272 of this
series. Two things seem to be evident: (1) That neither of
the two pieces is the original composition: for each contains
something not found in the other; (2) That the original was in
Greek: for the Syriac has in some instances evidently
mistranslated the Greek.
A memorial The Greek
ὑπομνήματα.
Beginning his discourse, Lit., “and
in the beginning of his words.”
Think not, men of Greece, that my separation from
your customs has been made without a just and proper reason. For
I acquainted myself with all your wisdom, consisting of poetry,
of oratory, of philosophy; and when I found not there anything
agreeable to what is right, or that is worthy of the divine
nature, I resolved to make myself acquainted with the wisdom of the
Christians also, and to learn and see who they are, and when
they took their rise, and what is the nature of this new
and strange wisdom of theirs, Lit.
“what is the newness and strangeness of it.”
Men of Greece, when I came to examine the
Christian writings, I found not any folly The word also
means “sin;” and this notion is the more prominent of the
two in what follows. It is difficult
to assign any satisfactory meaning to the word ***, which appears,
however, to be the reading of the ms., since
Cureton endeavours to justify the rendering given.
“Calamities,” a sense the word will also bear, seems no
easier of explanation. If we could assume the meaning to be
“nations” (nationes), a word similar in sound to
that found in the text, explaining it of heathen peoples,
Gentiles (comp. Tertullian, De Idol., 22, “per deos
nationum”), this might seem to meet the difficulty. But
there is no trace in this composition of a Latin
influence: if a foreign word must be used, we should
rather have expected the Greek ἔθνη. Il., ii. 177
sq. Lit., “they
say.” It has been
proposed to substitute in the Greek copy λιπαροῦ,
“dainty,” for λεπροῦ. But
the Syriac confirms the ms. reading. The
term is thought to be expressive of the contempt in which shepherds
were held. See vol. i. p. 271, note 1.
Of the wiles of Odysseus the son of Laertes, and
of his murders, who shall tell the tale? For of a hundred and ten
suitors did his house in one day become the grave, and it was filled
with corpses and blood. He, too, it was that by his
wickedness gained the praises of men, because through his
pre-eminence in craft he escaped detection; he, too, it was who,
you say, sailed upon the sea, and heard not the voice of the
Sirens only because he stopped his ears with wax. In the Greek
this is adduced as an evidence of his weakness: “because he
was unable to stop his ears by his self-control
(φρονήσει).”
The famous Achilles, again, the son of Peleus, who
bounded across the river, and routed ***, the reading of
the text, which can only mean “fled,” is manifestly
incorrect. The Aphel of this verb, ***, “caused to
flee,” is suggested by Dr. Payne Smith, who also proposes ***,
“exstirpavit.”
Or,
“your heroes.” This is not
intended as a translation of ***, which is literally
“conquered.” Dr. Payne Smith thinks it just possible
that there was in the Greek some derivative of ὑπερβάλλω ="to
surpass belief,” which the Syrian translator misunderstood. This is
conjectured to be the meaning of what would be literally rendered,
“et id quod coactum est.”
Why, the sovereign of the gods, the very “father of gods and men,” not only, as ye say, was an adulterer (this was but a light thing), but even slew his own father, and was a pæderast. I will first of all speak of his adultery, though I blush to do so: for he appeared to Antiope as a satyr, and descended upon Danaë as a shower of gold, and became a bull for Europa, and a swan for Leda; whilst the love of Semele, the mother of Dionysus, exposed both his own ardency of passion and the jealousy of the chaste Hera. Ganymede the Phrygian, too, he carried off disguised as an eagle, that the fair and comely boy, forsooth, might serve as cup-bearer to him. This said sovereign of the gods, moreover killed his father Kronos, that he might seize upon his kingdom.
Oh! to how many charges is the sovereign of the
gods amenable, Lit., “of how
many censures is…full.” Since he could change
his form to suit his purpose.
Pluto, again, who is a god, carried off
Kora, That is, “the
Daughter” (namely, of Demeter), the name under which Proserpine
was worshipped in Attica.
Let Hephæstus put away jealousy from him, and
not indulge resentment. Because the
behaviour of which he had to complain was sanctioned by the highest of
the gods. For ***,
“was tried,” read ***. The Greek has μεμίσητο.
Cureton: “forgotten.” The word is
“Balthi.” Dr. Payne Smith
reads *** instead of ***, word which, as Cureton says, is not in the
lexicons.
Kronos, again, who is a god, who devoured all
those children of his, was not even brought before a court of
justice. They further tell us that the sovereign of the
gods, his son, was the only
Therefore, O men of Greece, if ye will have such
gods as these, do not find fault with one another when ye do such-like
things. Be not angry with thy son when he forms the design to
kill thee: because he thus resembles the sovereign of the
gods. And, if a man commit adultery with thy wife, why dost thou
think of him as an enemy, and yet to the sovereign of the gods, who is
like him, doest worship and service? Why, too, dost thou find
fault with thy wife when she has committed adultery and leads a
dissolute life, The reading of the
Greek copy, ἀκολάστως
ζῶσαν, is here given. The Syrian
adapter, misunderstanding ἀκολάστως,
renders: “and is without punishment.” Cureton,
“break.” Lit. “look
at.”
Wherefore, O men of Greece, seeing that your gods
are grovelling like yourselves, and your heroes destitute of
courage, So in the Greek
copy. The Syriac, which has “valiant,” appears to
have mistaken ἄνανδροι
for ἀνδρεῖοι. The tradition seems
to be followed which makes Procne to have been changed into a swallow,
and her sister (Philomela) into a nightingale.
Your festivals, too, I hate; for there is no
moderation where they are; the sweet flutes also, dispellers of care,
which play as an incitement to dancing; Cureton:
“play with a tremulous motion.” But the Syriac very
well answers to the Greek ἐκκαλούμενοι
πρὸς
οῖστρώδεις
κινήσεις, if we
take *** to denote result: q.d., “so as to
produce movement.” Greek, ἐκβακχευόμενοι. Lit. “bed
of falsity.” [Compare notes on vol. i. pp. 271, 272.]
Had these things been said by another, perhaps our adversaries would have brought an accusation against him, on the plea that they were untrue. But your own poets say them, and your own hymns and dramas declare them.
Come, therefore, and be instructed in the word of God, and in the wisdom which is fraught with comfort. Rejoice, and become partakers of it. Acquaint yourselves with the King Immortal, and acknowledge His servants. For not in arms do they make their boast, nor do they commit murders: because our Commander has no delight in abundance of strength, nor yet in horsemen and their gallant array, nor yet in illustrious descent; but He delights in the pure soul, fenced round by a rampart of righteousness. The word of God, moreover, and the promises of our good King, and the works of God, are ever teaching us. Oh the blessedness of the soul that is redeemed by the power of the word! Oh the blessedness of the trumpet of peace without war! Oh the blessedness of the teaching which quenches the fire of appetite! which, though it makes not poets, nor fits men to be philosophers, nor has among its votaries the orators of the crowd; yet instructs men, and makes the dead not to die, and lifts men from the earth as gods up to the region which is above the firmament. Come, be instructed, and be like me: for I too was once as ye are.
————————————
I.
(Mara, son of Serapion, p. 735.)
I cannot withhold from the
student the valuable hints concerning “the dialect of
Edessa” by which Professor Nöldke For previous
quotations refer to p. 721, supra.
Of the Syriac language Professor Nöldke says:—
“It was the living language of Syria which here appears as the language of writing. In Syria it had long ago been compelled to yield to the Greek as the official language, but private writings were certainly yet to a great extent written in Aramaic. We cannot lay much stress upon the fact that the respectable citizen in the Orient would have the schoolmaster of the village compose a Greek inscription for his tomb, of which he undoubtedly understood but little himself. And what a Greek this often was! That no books written by Aramaic Gentiles have been preserved for us, does not decide against the existence of the Aramaic as the language of literature in that day; for how could such Gentile works have been preserved for us? To this must be added, that that particular dialect which afterward became the common literary language of Aramaic Christendom—namely, that of Edessa—certainly had in the Gentile period already been used for literary purposes. The official report of the great flood in the year 201, which is prefixed to the Edessa Chronicles, is written by a Gentile. To the same time must be ascribed the letter, written in good Edessan language by the finely educated Marâ bar Serapion, from the neighbouring Samosata, who, notwithstanding his good-will toward youthful Christianity, was no Christian, but represented rather the ethical stand-point of the Stoicism so popular at that time. The fixed settling of Syriac orthography must have taken place at a much earlier period than the hymns of Bardesanes and his school, which are for us very old specimens of that language, since these hymns represent a versification much younger than the stage of development which is presupposed in this orthography. In general, it must be granted that the dialect of Edessa had been thoroughly developed already in pre-Christian times; otherwise, it could not have been so fixed and firm in writing and forms of expression. And the Syriac Dialogue on Fate, which presupposes throughout the third century, treats of scientific questions, according to Greek models, with such precision that we again see that this was not the beginning, but rather the close, of a scientific Syriac literature, which flourished already when there were but few or possibly no Christians there. Of course I recognise, with Mommsen, that Edessa offered a better protection to the national language and literature than did the cities of Syria proper; but circumstances were not altogether of a different nature in this regard in Haleb, Hems, and Damascus than they were in Edessa and Jerusalem. If, as is known, the common mass spoke Aramaic in the metropolitan city of Antiochia, it cannot safely be accepted that in the inland districts the Greek was not the language of the ‘educated,’ but only of those who had specially learned it. The Macedonian and Greek colonists have certainly only in a very small part retained this language in those districts down to the Roman period. In most cases they have been in a minority from the beginning over against the natives. Further, as the descendants of old soldiers, they can scarcely be regarded as the called watchmen of Greek custom and language.”
II.
(No verb is found in the lexicons, etc., note 3, p. 737.)
The study of Syriac is just beginning to be
regarded as only less important to the theologian than that of the
Hebrew. The twain will be found a help, each to the other, if one
pursues the study of the cognate languages together. In fact, the
Book of Daniel demands such a preparation for its enjoyment and
adequate comprehension. It must not be
inferred that I speak as a Syriac scholar. I have laboured
unsuccessfully, and late in life, to repair my sad neglect at an
earlier period; and I can speak only as a penitent.
When one thinks of the difficulties even yet to be
overcome in mastering the language,—the want of a complete
lexicon, etc., Dean Payne Smith
has assumed the unfinished task of Bernstein. See his
Preface to the Testament, published at Hamburg a.d. 1664. He had the type cut at his personal
expense, and set up the press and lodged the printers in his own
house. See his
translation of the Peshito Syriac version, Stanford & Swords
(Bishop Hobart’s publishers), New York, 1855.
Remains of the Second and Third Centuries.
[Translated by the Rev. B. P. Pratten.]
Introductory Notice
to
Remains of the Second and Third Centuries.
————————————
Under the title of
Fragments of the Second and Third Centuries are grouped
together, in the Edinburgh series, a mass of valuable illustrative
material, which might have been distributed with great advantage
through the former volumes, in strict order of chronology.
Something is due, however, to the unity of authorship, and to the
marked design of the editors of the original edition to let these
Fragments stand together, as the work of their accomplished
collaborator, the Rev. B. P. Pratten, with whose skill and erudition
our readers are already familiar. See vol. ii. (p.
125), etc.
I have contented myself, therefore, with giving approximate order and continuity, on chronological grounds, to the series of names subjoined. Bardesanes has been eliminated here, and placed more appropriately with the Syriac authors. The reader will find references which may aid him in seeking further information. Some of these names are of lasting value and interest in the Church. I prefer to call these “Fragments” their “Remains.”
To each of the following names I have prefixed some details of information, with such dates as the learned supply.
The following is the
Translator’s Introductory Notice
The fragments that follow are the productions of writers who lived during the second century or the beginning of the third. Little is known of the writers, and the statements made in regard to them are often very indefinite, and the result of mere conjecture.
1. Quadratus was one of the first of the Christian apologists. He is said to have presented his apology to Hadrian while the emperor was in Athens attending the celebration of the Eleusinian mysteries.
2. Aristo of Pella, a Jew, was the author of a work called The Disputation of Jason and Papiscus. Nothing further is known of him. He flourished in the first half of the second century.
3. Melito was bishop of Sardis, and flourished in the reign of Marcus Aurelius. He wrote many works, but all of them have perished except a few fragments. The genuineness of the Syriac fragments is open to question.
4. Hegesippus also flourished in the time of Antoninus Pius and Marcus Aurelius. He is the first ecclesiastical historian; but his book was rather notes for an ecclesiastical history, than a history.
5. Dionysius was bishop of Corinth in the reign of Marcus Aurelius. He wrote letters to various churches.
7. Maximus flourished about the same time as Rhodon, under the emperors Commodus and Severus.
8. Claudius Apollinaris was bishop of Hierapolis, and presented a defense of the Christians to Marcus Aurelius. He wrote many important works, of which we have only a few fragments.
9. Polycrates was bishop of Ephesus. He took part in the controversy on the Passover question. He died about 200 a.d.
10. Theophilus was bishop of Cæsarea. He was a contemporary of Polycrates, and, like him, engaged in the Passover controversy.
11. Serapion was ordained bishop of Antioch a.d. 190, but almost no other fact of his life is known. He wrote several works.
12. Apollonius wrote a work against the Montanists, probably in the year a.d. 210. This is all that is known of him.
13. Pantænus, probably a Sicilian by birth, passed from Stoicism to Christianity, and went to Judæa to proclaim the truth. He returned to Alexandria, and became president of the catechetical school there, in which post he remained till his death, which took place about the year 212 a.d.
14. The Letter of the Churches in Vienne and Lyons was written shortly after the persecution in Gaul, which took place in a.d. 177. It is not known who is the author. Some have supposed that Irenæus wrote it, but there is no historical testimony to this effect.
————————————
Quadratus, Bishop of Athens. But see
Lightfoot, A. F., part ii. vol. i. p. 524.
[a.d. 126.]
Quadratus On Quadratus
and Aristides, consult Routh, R. S., p. 71; also Westcott, On
the Canon, p. 92.
From the Apology for the Christian
Religion. In
Eusebius, Hist. Eccl., iv. 3.
Our Saviour’s works,
moreover, were always present: for they were real, consisting
of those who had been healed of their diseases, those who had been
raised from the dead; who were not only seen whilst they were being
healed and raised up, but were afterwards constantly
present. Nor did they remain only during the sojourn of the
Saviour on earth, but also a considerable time after His
departure; and, indeed, some of them have survived even down to our own
times. [Westcott
supposes the Diognetus of Mathetes (vol. i. p. 23) may be the
work of Quadratus; Canon, p. 96.]
————————————
Aristo of Pella.
[a.d. 140.] Aristo
of Pella Routh,
R. S., vol. i. p. 93. Westcott, Canon, p.
106. Grabe’s mention. Routh’s discussion, in
annotations, is most learned and exhaustive.
The work of Aristo is known as the Disputation of Papiscus and Jason, and Celsus tells us that Jason was a Hebrew Christian, while his opponent was a Jew of Alexandria. Now, Papiscus owns himself convinced by the arguments of Jason, and concludes by a request to be baptized. Celsus, who seems to have been a heathen or an Epicurean, derides the work with scornful commiseration; but Origen rebukes this, and affirms his respect for the work. All this considered, one must think Aristo was “almost persuaded to be a Christian,” and deserves a place among Christian writers.
From the Disputation of Jason and Papiscus.
“I remember,” says Jerome (Comm. ad Gal., cap. iii. comm. 13), “in the Dispute between Jason and Papiscus, which is composed in Greek, to have found it written: ‘The execration of God is he that is hanged.’”
From the Same Work.
Jerome likewise, in his Hebrew Questions on
Genesis, says: “In the beginning God made the heaven
and the earth. The majority believe, as it is affirmed also
in the Dispute between Jason and Papiscus, and as Tertullian in
his book
Perhaps from the Same Work.
…And when the man himself Barchochebas. The Jews.
From the Same Work.
I have found this expression Seven heavens
(says Maximus, in Scholia on the work concerning the Mystical
Theology, ascribed to Dionysius the Areopagite, cap. i.) also in
the Dispute between Papiscus and Jason, written by Aristo of
Pella, which Clement of Alexandria, in the sixth book of the
Outlines, ῾Υποτυπώσῶς.
Concerning the Same Work.
Thus writes Origen: Contra
Celsum, iv. 52. Οὐκ
ἀγεννῶς.
————————————
Melito, the Philosopher.
[a.d.
160–170–177.] Melito Routh, R.
S., vol. i. p. 113. And see Westcott, Canon, p.
245.
In the following fragments we find him called Bishop of Sardis, Bishop of Attica, and Bishop of Ittica. He is also introduced to us as “the Philosopher,” and we shall find him styled “the Eunuch” by Polycrates. It is supposed that he had made himself a cœlebs “for the kingdom of heaven’s sake,” without mistaking our Lord’s intent, as did Origen. He was not a monk, but accepted a single estate to be the more free and single-eyed in the Master’s service. From the encyclopedic erudition of Lightfoot we glean some particulars, as follows:—
1. I have adopted his date, as Lightfoot gives it,—that is, the period of his writings,—under the Antonines. The improbability of seventy years in the episcopate is reason enough for rejecting the idea that he was himself the “angel of the church of Sardis,” to whom our Lord sent the terrible rebuke.
2. His silence concerning persecutions under Vespasian, Trojan, and Antoninus Pius cannot be pleaded to exempt them from this stain, against positive evidence to the contrary.
3. A coincidence with Ignatius to the
Ephesians Lightfoot,
A. F., vol. ii. p. 48.
4. Melito, with Claudius Apollinaris and
even Polycrates, may have been personally acquainted with
Ignatius; Ib., vol.
i. p. 428.
5. We know of his visit to the East from his
own account, preserved by Eusebius. The Christians of proconsular
Asia were accustomed to such journeys. Even Clement of Alexandria
may have met him, as he seems to have met Tatian and
Theodotus. Vol. ii.
(Stromata) p. 301, this series.
6. Melito vouches for the rescript of
Hadrian, Vol. i. p. 186,
this series. Lightfoot,
A. F., vol. i. p. 468.
Lightfoot,
A. F., vol. ii.
8. He became a martyr, probably under Marcus
Aurelius, circa a.d. 177; Ibid., pp.
446, 494.
I.
A Discourse Which Was in the Presence
of Antoninus Cæsar, and He Exhorted
“Which was delivered in the presence…and in
which etc.” This appears to be the sense intended, and
is that given by M. Renan: “Sermo qui factus
est.” Cureton renders, “Who was in the presence,
etc.,” and supposes that Melito first saw and conversed with the
emperor, and afterwards wrote this discourse. Melito speaks of it
more than once as written. This view, however, does not dispose
of that fact that Melito is here affirmed to have “exhorted
(lit., said to) Cæsar, etc.” It was clearly
meant to be understood that the discourse, or speech, was
spoken: the references to writing merely show that it was
written, either before or after the delivery.
He began to speak as follows:—
“It is not easy,” said Melito,
“speedily to bring into the right way the man who has a long time
previously been held fast by error. It may, however, be
effected: for, when a man turns away ever so little from error,
the mention of the truth is acceptable to him. For, just as when
the cloud breaks ever so little there comes fair weather, even so, when
a man turns toward God, the thick cloud of error which deprived him of
true vision is quickly withdrawn from before him. For error, like
disease Cureton:
“passion.” The word *** takes both meanings. Lit. “sojourn
beneath it.” Cureton:
“act foolishly.”
“Now, the sin of which I speak is
this: when a man abandons that which really exists, and serves
that which does not really exist. There ‘is’ that
which really exists, and it is called God. He, I say, really exists, and by His
power doth everything subsist. This being is in no sense made,
nor did He ever come into being; but He has existed from eternity, and
will continue to exist for ever and ever. He changeth not,
while everything else changes. No eye Lit.
“sight.”
“If, therefore, a man forsake the light, and say that there is another God, it is plain from what he himself says that it is some created thing which he calls God. For, if a man call fire God, it is not God, because it is fire; and, if a man call water God, it is not God, because it is water; and, if he so call this earth on which we tread, or these heavens which are seen by us, or the sun, or the moon, or some one of these stars which run their course without ceasing by Divine command, and do not speed along by their own will, neither are these gods; and, if a man call gold and silver gods, are not these objects things which we use as we please? and, if he so call those pieces of wood which we burn, or those stones which we break, how can these things be gods? For, lo! they are for the use of man. How can ‘they’ escape the commission of great sin, who in their speech change the great God into those things which, so long as they continue, continue by Divine command?
“But, notwithstanding this, I say that so
long as a man does not hear, and so does not discern or
understand that there is a Lord over these creatures, he is not perhaps
to be blamed: because no one finds fault with a blind man though
he walk ever so badly. For, in the same manner as the blind,
so men also, when they were seeking after God, stumbled upon stones
and blocks of wood; and such of them as were rich stumbled upon gold
and silver, and were prevented by their stumblings from finding
that which they were seeking after. But, now that a voice has
been heard through all the earth, Comp. Cureton:
“light without envy.” But the expression resembles
the Gk. ἀφθόνως,
ungrudgingly, without stint. Lit. “to the
ditch is his way.” Comp.
“But I have to remark further, that
the Sibyl See vol. i.
p. 280, this series, where the following lines are quoted by Justin
Martyr from the Sibylline Oracles:— “But we have strayed from the
Immortal’s ways, And worship with a dull and senseless
mind Idols, the workmanship of our own
hands, And images and figures of dead
men.” Cureton:
“those belonging to the Cæsars.” But the
Cæsars themselves are clearly meant. Cureton:
“sacks full.” The first word is used of a leathern
pouch or wallet, as in
“I will further write and show, as far as my
ability goes, how and for what causes images were made to kings and
tyrants, and how they came to be regarded Lit., “they
became.” Cureton, without
necessity, reads the word “Dionysius.” Cureton renders
“originally.” But comp. Venus. Cureton’s
conjecture of *** or *** for *** has been adopted. Some have
identified it with Aphek,
Cureton: “the patrician.” Dr. Payne
Smith, Thes. Syr. s.v., regards the word as equivalent to
πατὴρ
τῆς πόλεως,
pater civitatis, “a title of honour found in the Byzantine
writers,” and is inclined to think it a term belonging to the
dialect of Edessa. A similar use of the same adjective is quoted
from Buxtorf, Lex. Chald. Talm., p. 12:
“אַבַּיי
cognomen R. Nachmanis, qui a celebritate familiæ sic
cognominatus est, quasi Patritius.” This view
appears to be supported by the similar use of an adjective for a
substantive above: “persons of Cæsarean
rank,” or “Cæsars.”
“But thou, a person of liberal mind,
and familiar with the truth, if thou wilt properly consider
these matters, commune with thine own self; Lit., “be
(or, get to be) with thyself.” Cureton: “enter
into thyself.” The meaning appears to be, “think for
thyself.”
Cureton: “Everything cometh through His
hands.” It should rather be, “into His
hands,” i.e., “He has power to do everything.”
See note 7, p. 725. Lit., “be
running in thy mind.” The text has
***, which M. Renan derives from the root *** and translates
“commovetur.” This, although correct in
grammar, does not suit the sense. The grammars recognise the form
as a possible Eshtaphel of ***, “tangere,” but it is
not found in actual use. Dr. Payne Smith thinks the right reading
to be ***, which gives the required sense.
“Who is this God? He who is Himself
truth, and His word truth. And what is truth? That which is
not fashioned, nor made, nor represented by art: that is, which
has never been brought into existence, and is on that account
called truth. Or,
“that which is fixed and invariable.” There seems to
be a reference to the derivation of *** (truth) from ***, firmus
(stabilis) fuit. Cureton has strangely
mistranslated ***, by “that which, without having been brought
into existence, does exist.” The first *** is nothing but
the sign of emphatic denial which is frequently appended to ***, and
*** is the infinitive of emphasis belonging to the second
***.
“I have very much to say on this subject;
but I feel ashamed for those who do not understand that they are
superior to the work of their own hands, nor perceive how they give
gold to the artists that they may make for them gods, and give them
silver for their adornment and honour, and move their riches about from
place to place, and then worship them. And what infamy can
be greater than this, that a man should worship his riches, and forsake
Him who bestowed those riches upon him? and that he should revile man,
yet worship the image of man; and slay a beast, yet worship the
likeness of a beast? This also is evident, that it is the
workmanship of their fellowmen that they worship: for they do not
worship the treasures Cureton:
“materials.” The printed text has ***
“drugs.” The correct reading, there can hardly be a
doubt, is ***. Lit.,
“the property of the gold or silver,” if the word *** is
rightly taken. Although no such derivative of *** is found in the
lexicons, the form is possible from the Palel of that verb: e.g.
*** from ***. See Hoffmann, Gram. Syr., sec. 87,
19.
“But perhaps thou wilt say: How is it that
God did not so make me that I should serve Him, and not images?
In speaking thus, thou art seeking to become an idle instrument, and
not a living man. For God made thee as perfect as it seemed good
to Him. He has given thee a mind endowed with freedom; He has set
Lit. “in
one fashion.”
“Wherefore I counsel thee to know thyself, and to know God. For understand how that there is within thee that which is called the soul—by it the eye seeth, by it the ear heareth, by it the mouth speaketh; and how it makes use of the whole body; and how, whenever He pleaseth to remove the soul from the body, this falleth to decay and perisheth. From this, therefore, which exists within thyself and is invisible, understand how God also moveth the whole by His power, like the body; and that, whenever it pleases Him to withdraw His power, the whole world also, like the body, will fall to decay and perish.
“But why this world was made, and why it
passes away, and why the body exists, and why it falls to decay,
and why it continues, thou canst not know until thou hast raised thy
head from this sleep in which thou art sunk, and hast opened thine eyes
and seen that God is One, the Lord of all, and hast come to serve Him
with all thy heart. Then will He grant thee to know His
will: for every one that is severed from the knowledge of the
living God is dead and buried even while in his body.
Therefore is it that thou dost wallow on the ground before
demons and shadows, and askest vain petitions from that which has not
anything to give. But thou, stand thou up from among those who
are lying on the earth and caressing stones, and giving their substance
as food for the fire, and offering their raiment to idols, and, while
themselves possessed of senses, are bent on serving that which
has no sensation; and offer thou for thy imperishable soul petitions
for that which decayeth not, to God who suffers no
decay—and thy freedom will be at once apparent; and be thou
careful of it, Or, “of
what pertains to it.” Lit. “many
good things.”
“There is, therefore, nothing to hinder thee from changing thy evil manner of life, because thou art a free man; or from seeking and finding out who is the Lord of all; or from serving Him with all thy heart: because with Him there is no reluctance to give the knowledge of Himself to those that seek it, according to the measure of their capacity to know Him.
“Let it be thy first care not to deceive thyself. For, if thou sayest of that which is not God: This is God, thou deceivest thyself, and sinnest before the God of truth. Thou fool! is that God which is bought and sold? Is that God which is in want? Is that God which must be watched over? How buyest thou him as a slave, and servest him as a master? How askest thou of him, as of one that is rich, to give to thee, and thyself givest to him as to one that is poor? How dost thou expect of him that he will make thee victorious in battle? for, lo! when thy enemies have conquered thee, they strip him likewise.
“Perhaps one who is a king may say: I
cannot behave myself aright, because I am a king; it becomes me to do
the will of the many. He who speaks thus really deserves to be
laughed at: for why should not the king himself lead the
way Lit. “be
the beginner.”
“My opinion is this: that in
‘this’ way a kingdom may be governed in peace—when
the sovereign is acquainted with the God of truth, and is withheld by
fear of Him from doing wrong Cureton is
probably right in so taking the words, although the construction is not
quite the same as in the similar sentence a little below. If so,
for *** we must read ***. Lit.
“hand.”
“There are, however, persons who say:
It is for the honour of God that we make the image: in
order, that is, that we may worship the God who is concealed from our
view. But they are unaware that God is in every country, and in
every place, and is never absent, and that there is not anything done
and He knoweth it not. Yet thou, despicable man! within whom He
is, and without whom He is, and above whom He is, hast nevertheless
gone and bought thee wood from the carpenter’s, and it is carved
and made into an image insulting to God. Lit. “into
an insult of God.” So M. Renan, “in opprobrium
Dei.” Cureton, admitting that this may be the sense,
renders, “an abomination of God,” and refers to the
circumstance that in Scripture an idol is frequently so spoken
of. But *** is not used in such passages (it is either ***, or,
less frequently, ***), nor does it appear ever to have the meaning
which Cureton assigns to it. Lit.
“he.” Lit. “hast
made it.” Lit.
“heart.” Lit. “be
of opinion.”
“Again, there are persons who say:
Whatsoever our fathers have bequeathed to us, that we
reverence. Therefore, of course, it is, that those whose fathers
have bequeathed them poverty strive to become rich! and those whose
fathers did not instruct them, desire to be instructed, and to learn
that which their fathers knew not! And why, forsooth, do the
children of the blind see, and the children of the lame walk?
Nay, it is not well for a man to follow his predecessors, if
they be those whose course was evil; but rather that we
should turn from that path of theirs, lest that which befell our
predecessors should bring disaster upon us also. Wherefore,
inquire whether thy father’s course was good: and, if
so, do thou also follow in his steps; but, if thy father’s
course was very evil, let thine be good, and so let it be with thy
children after thee. This seems
preferable to Cureton’s, “and let thy children also follow
after thee.” Had this been the meaning, probably the verb
*** would have been used, as in the preceding sentence, not ***. So the Sibylline
oracle, as quoted by Cureton in the Greek:— “And, when he would the starry
steep of heaven Ascend, the Sire Immortal did his
works With mighty blasts assail:
forthwith the winds Hurled prostrate from its height the
towering pile, And bitter strife among the builders
roused.” Lit.
“chosen.” The same expression, except that the
similar *** is used for ***, occurs Sap. Sol. xiv. 6, as a translation
of ὑπερηφάνων
γιγάντων,
gigantes superbi. See Thes. Syr., s.v.
***.
“When thou, Antoninus The
ms. has “Antonius.”
“These may suffice thy Majesty; and,
if they be too many, yet deign to accept them.” Cureton, for
the last clause, gives “as thou wilt,” remarking that the
sense is obscure. The literal rendering is, “if thou
wilt,” the consequent clause being unexpressed. “If
you please, accept them,” seems what is meant.
Here endeth Melito.
II.
From the Discourse on Soul and
Body. By Melito,
bishop of Sardis.
For this reason did the Father send His Son from heaven without a bodily form, that, when He should put on a body by means of the Virgin’s womb, and be born man, He might save man, and gather together those members of His which death had scattered when he divided man.
And further on:—The earth shook, and
its foundations trembled; the sun fled away, and the elements turned
back, and the day was changed into night: for they could
not endure the sight of their Lord hanging on a tree. The
whole creation was amazed, marvelling and saying, “What
new mystery, then, is this? The Judge is judged, and holds his
peace; the Invisible One is seen, and is not ashamed; the
Incomprehensible is laid hold upon, and is not indignant; the
Illimitable is circumscribed, and doth not resist; the Impossible
suffereth, and doth not avenge; the Immortal dieth, and answereth not a
word; the Celestial is laid in the grave, and endureth! What new
mystery is this?” The whole creation, I say,
was astonished; but, when our Lord arose from the place of the dead,
and trampled death under foot, and bound the strong one, and set man
free, then did the whole creation see clearly that for man’s sake
the Judge was condemned, and the Invisible was seen, and the
Illimitable was circumscribed, and the Impassible suffered, and the
Immortal died, and the Celestial was laid in the gave. For our
Lord, when He was born man, was condemned in order that He might show
mercy, was bound in order that He might loose, was seized in order that
He might release, suffered in order that He might feel
compassion, *** seems to
be the true reading, not the *** of the printed ms. [Such passages
sustain the testimony of Jerome and others, that this venerable and
learned Father was an eloquent preacher.]
III.
From the Discourse on the
Cross. By the same.
On these accounts He came to us; on these
accounts, though He was incorporeal, He formed for Himself a body after
our fashion, Or
“wove—a body from our material.” Lit.
“changing.” Lit. “He was
everything.”
IV.
On Faith. Of Melito the
bishop.
We have collected together extracts from
the Law and the Prophets relating to those things which have been
declared concerning our Lord Jesus Christ, that we may prove to your
love that this Being is perfect reason, the Word of God; He who
was begotten before the light; He who is Creator together with the
Father; He who is the Fashioner of man; He who is all in all; He who
among the patriarchs is Patriarch; He who in the law is the Law; among
the
V. By Melito, bishop
of Attica. [Of this epigraph, which becomes Ittica below, I have
never seen a sufficient explanation.]
This is He who took a bodily form in the Virgin,
and was hanged upon the tree, and was buried within the earth, and
suffered not dissolution; He who rose from the place of the dead, and
raised up men from the earth—from the grave below to the height
of heaven. This is the Lamb that was slain; this is the Lamb that
opened not His mouth. Lit. “the
Lamb without voice.” The Greek
γλωσσόκομον. [For
Phlegon’s testimony, see references, vol. vii. p. 257. But
note Lightfoot, Ap. F., part ii. vol. i. p. 512; his remark on
Origen, Celsus, vol. iv. p. 437, this series.] This is the
rendering of ***; but Cureton has “fled,” as though he read
***.
And further on:—This is He who made the heaven and the earth, and in the beginning, together with the Father, fashioned man; who was announced by means of the law and the prophets; who put on a bodily form in the Virgin; who was hanged upon the tree; who was buried in the earth; who rose from the place of the dead, and ascended to the height of heaven, and sitteth on the right hand of the Father.
VI. By the holy
Melito, bishop of the city of Ittica. [For Melito, in
Lightfoot’s Apost. Fathers, consult part ii. vol. i. pp.
133, 328, 428, 443–446, 468–469, 494. See Lardner,
Credib., vol. ii. 157, etc.; Westcott, Canon, p.
246. See Polycrates, infra; on which consult Schaff,
History, etc., vol. ii. p. 736. Above all, see Routh,
R. S., tom. i. pp. 113–153.]
He that bore up the earth was borne up on a tree. The Lord was subjected to ignominy with naked body—God put to death, the King of Israel slain!
Fragments. The following
Fragments of Melito are translated from the Greek, except No. IX.,
which is taken from the Latin.
I.
From the Work on the Passover. In Eusebius,
Hist. Eccl., iv. 26. [Melito wrote two books on the
Paschal and one On the Lord’s Day (ὁ περὶ
κυριακῆς
λόγος), according to
Eusebius. But is this On the Lord’s Day other than
one of the books on the Paschal? It may be doubted. Routh
refers us to Barnabas. See vol. i. cap. 15, note 7, p. 147, this
series. See also Dionysius of Corinth, infra.]
When Servilius Paulus was proconsul of Asia, at
the time that Sagaris He was bishop
of Laodicea, and suffered martyrdom during the persecution under M.
Aurelius Antonius.—Migne. The churches
of Asia Minor kept Easter on the fourteenth day from the new moon,
whatever day of the week that might be; and hence were called
Quartodecimans. Other churches, chiefly those of the West,
kept it on the Sunday following the day of the Jewish passover.
In the case here referred to, the 14th of the month occurred on the
Sunday in question. Migne, not
so naturally, punctuates otherwise, and renders, “which had
happened then to fall at the proper season, and on that occasion
this treatise was written.”
II.
From the Apology Addressed to Marcus
Aurelius Antoninus. In
Eusebius, Hist. Eccl., l. c.
For the race of the pious is now persecuted in a
way contrary to all precedent, being harassed by a new kind of
edicts Migne thinks that
by these are meant the orders given by magistrates of cities on their
own authority, in distinction from those which issued from emperors or
governors of provinces.
If these proceedings take place at thy
bidding, The reference
must be to private letters: for in any of the leading cities of
Asia a mandate of the emperor would have been made public before the
proconsul proceeded to execute it.—Migne. ῎Εστω καλῶς
γενόμενον seems to
be here used in the sense of καλῶς alone. The
correctness of Migne’s translation, recte atque ordine facta
sunto, is open to doubt.
For the philosophy current with us flourished in
the first instance among barbarians; The Jews.
Porphyry calls the doctrines of the Christians βάρβαρον
τόλμημα. See
Euseb., Hist. Eccl., vi. 19.—Migne. Εὐκταῖος. Commodus,
who hence appears to have been not yet associated with his father in
the empire.—Migne. Εὐχάς. ’Αφ᾽ ὧν καὶ
τὸ τῆς
συκοφαντίας
ἀλόγῳ
συνηθείᾳ
περὶ τοῦς
τοιούτους
ῥυῆναι
συμβέβηκε
ψεῦδος. ᾽Εγγράφως. The reading of
Valesius, σοῦ
τὰ πάντα
συνδιοικοῦντος
αὐτῷ, is here adopted. Περὶ
τούτων.
III.
From the Same Apology. In the
Chronicon Alexandrinum.
We are not those who pay homage to stones, that
are without sensation; but of the only God, who is before all and over
all, and, moreover, we are worshippers of His Christ, who is veritably
God the Word ῎Οντως Θεοῦ
Λόγου.
IV.
From the Book of Extracts. In
Eusebius, l. c.
Melito to his brother Onesimus, greeting:—
As you have often, prompted by your regard for the word of God, expressed a wish to have some extracts made from the Law and the Prophets concerning the Saviour, and concerning our faith in general, and have desired, moreover, to obtain an accurate account of the Ancient Books, as regards their number and their arrangement, I have striven to the best of my ability to perform this task: well knowing your zeal for the faith, and your eagerness to become acquainted with the Word, and especially because I am assured that, through your yearning after God, you esteem these things beyond all things else, engaged as you are in a struggle for eternal salvation.
I accordingly proceeded to the East, and went to the very spot where the things in question were preached and took place; and, having made myself accurately acquainted with the books of the Old Testament, I have set them down below, and herewith send you the list. Their names are as follows:—
The five books of Moses—Genesis,
Exodus, Leviticus, Numbers, Deuteronomy; Joshua, ᾽Ιησοῦς
Ναυῆ.
V.
From the Catena on Genesis. From Melito of
Sardis.
In place of Isaac the just, a ram appeared for slaughter, in order that Isaac might be liberated from his bonds. The slaughter of this animal redeemed Isaac from death. In like manner, the Lord, being slain, saved us; being bound, He loosed us; being sacrificed, He redeemed us…
For the Lord was a lamb, like the ram which
Abraham saw caught in the bush Sabec. The Hebrew word
סְבָךְ
thicket, is not found as a proper name.
For as a ram was He bound, says he concerning our
Lord Jesus Christ, and as a lamb was He shorn, and as a sheep was He
led to the slaughter, and as a lamb was He crucified; and He carried
the cross Τὸ ξύλον.
For a new mystery was presented to view,—a
son led by his father to a mountain to be slain, whose feet he bound
together, and laid him on the wood of the sacrifice, preparing with
care Μετὰ
σπουδῆς.
Migne: Cum festinatione.
VI.
Two Scholia on In the edition
of the LXX. published by Card. Caraffe, 1581.
The Syriac and the Hebrew use the word
“suspended,” κρεμάμενος.
The Hebrew is נאחז, the Syriac ***, both
meaning simply “caught.”
The word Sabek See note on the
fragment just before. ἀφεσις. ὄρθιος. Lit.
“when translated.” ἐπηρμένος.
VII.
On the Nature of Christ. In
Anastasius of Sinai, The Guide, ch. 13.
For there is no need, to persons of intelligence,
to attempt to prove, from the deeds of Christ subsequent to His
baptism, that His soul and His body, His human nature Or, according to
Migne’s punctuation, “His soul, and the body of His human
nature.” The words are, τὸ ἀληθὲς
καὶ
ἀφάνταστον
τῆς ψυχῆς
αὐτοῦ καὶ
τοῦ σώματος
τῆς καθ᾽
ἡμᾶς
ἀνθρωπινῆς
φύσεως. Οὐσίας.
[Comp. note 13, infra.] Τὸ
ἀτέλες.
VIII.
From the Oration on Our Lord’s
Passion.
Anastasius, Guide, ch. 12.
God has suffered from the right hand of
Israel. [῾Ο Θεος
πεπονθεν ὑπὸ
δεξίας
᾽Ισραηλίτιδος. Compare Tatian, vol. ii. p. 71, note 2; also Origen, vol. iv.
p. 480, note 4, this series. And see Routh, R. S., i. p.
148. So “God put to death,” p. 757,
supra.]
IX. From The
Key.
Head of the Lord—His simple
Divinity; because He is the Beginning and Creator of all things:
in Daniel.
The white hair of the Lord, because He is “the Ancient of Days:” as above.
The eyes of the Lord—the Divine
inspection: because He sees all things. Like that in the
apostle: For all things are naked and open in His
eyes.”
The eyelids of the Lord—hidden
spiritual mysteries in the Divine precepts. In the Psalm:
“His eyelids question, that is prove, the children of
men.”
The smelling of the Lord—His delight
in the prayers or works of the saints. In Genesis:
“And the Lord smelled an odour of sweetness.”
The mouth of the Lord—His Son, or
word addressed to men. In the prophet, “The mouth of
the Lord hath spoken;”
The tongue of the Lord—His Holy
Spirit. In the Psalm: “My tongue is a
pen.”
The face of the Lord—His
manifestation. In Exodus, “My face shall go before
thee;”
The word of the Lord—His
Son. In the Psalm: “My heart hath uttered a good
word.”
The arm of the Lord—His Son,
by whom He hath wrought all His works. In the prophet
Isaiah: “And to whom is the arm of the Lord
revealed?”
The right hand of the Lord—that is,
His Son; as also above in the Psalm: “The right hand
of the Lord hath done valiantly.”
The right hand of the Lord—electio
omnis. As in Deuteronomy: “In His right hand
is a fiery law.”
The wings of the Lord—Divine
protection. In the Psalm: “In the shadow of Thy wings
will I hope.”
The shoulder of the Lord—the Divine
power, by which He condescends to carry the feeble. In
Deuteronomy: “He took them up, and put them on His
shoulders.”
The hand of the Lord—Divine
operation.
The finger of the Lord—the Holy
Spirit, by whose operation the tables of the law in Exodus are said to
have been written;
The fingers of the Lord—The lawgiver
Moses, or the prophets. In the Psalm: “I will regard
the heavens,” that is, the books of the Law and the Prophets,
“the works of Thy fingers.”
The wisdom of the Lord—His
Son. In the apostle: “Christ the power of God,
and the wisdom of God;” Sap. viii. 1.
The womb of the Lord—the hidden
recess of Deity out of which He brought forth His Son. In the
Psalm: “Out of the womb, before Lucifer, have I borne
Thee.”
The feet of the Lord—His
immoveableness and eternity. In the Psalm: “And thick
darkness was under His feet.”
The throne of the Lord—angels, or
saints, or simply sovereign dominion. Ipsa regnandi
potestas.
Seat—the same as above, angels or
saints, because the Lord sits upon these. In the Psalm:
“The Lord sat upon His holy seat.”
The descent of the Lord—His
visitation of men. As in Micah: “Behold, the Lord
shall come forth from His place; He shall come down trampling under
foot the ends of the earth.”
The ascent of the Lord—the raising up
of man, who is taken from earth to heaven. In the Psalm:
“Who ascendeth above the heaven of heavens to the
east.”
The standing of the Lord—the patience
of the Deity, by which He bears with sinners that they may come to
repentance. As in Habakkuk: “He stood and measured
the earth;
The transition of the Lord—His
assumption of our flesh, through which by His birth, His death, His
resurrection, His ascent into heaven, He made transitions, so to
say. In the Song of Songs: “Behold, He cometh,
leaping upon the mountains, bounding over the hills.”
The going Gressus.
The way of the Lord—the operation of
the Deity. As in Job, in speaking of the devil: “He
is the beginning of the ways of the Lord.”
Again: The ways of the Lord—His
precepts. In Hosea: “For the ways of the Lord are
straight, and the just shall walk in them.”
The footsteps of the Lord—the signs
of His secret operations. As in the Psalm:
“And Thy footsteps shall not be known.”
The knowledge of the Lord—that which
makes men to know Him. To Abraham He says:
“Now I know that thou fearest the Lord;”
The ignorance of God Nescire Dei.
The remembrance of God—His mercy, by
which He rejects and has mercy on whom He will. So in
Genesis: “The Lord remembered Noah;”
The repentance of the Lord—His
change of procedure. Rerum
mutatio.
The anger and wrath of the Lord—the
vengeance of the Deity upon sinners, when He bears with them with a
view to punishment, does not at once judge them according to
strict equity. As in the Psalm: “In His anger
and in His wrath will He trouble them.”
The sleeping of the Lord—when, in the
thoughts of some, His faithfulness is not sufficiently wakeful.
In the Psalm: “Awake, why sleepest Thou, O
Lord?”
The watches of the Lord—in the
guardianship of His elect He is always at hand by the presence of
His Deity. In the Psalm: “Lo! He will not
slumber nor sleep.”
The sitting of the Lord—His
ruling. In the Psalm: “The Lord sitteth upon His holy
seat.”
The footstool of the Lord—man assumed by the Word; or His saints, as some think. In the Psalm: “Worship ye His footstool, for it is holy.”
The walking of the Lord—the delight of
The trumpet of the Lord—His mighty
voice. In the apostle: “At the command, and at the
voice of the archangel, and at the trumpet of God, shall He descend
from heaven.”
————————————
Hegesippus. Westcott,
Canon, p. 228.
[a.d. 170.] One of
the sub-Apostolic age, a contemporary of Justin and of the martyrs of
“the good Aurelius,” we must yet distinguish
Hegesippus Routh,
Rel. Sac., vol. i. pp. 205–219. Lightfoot is
culpably lax in calling Rome “the Papal throne” (temp.
Anicet.), and mistaking alike the testimony of Irenæus and of
our author. Ap. F., part ii. vol. i. p. 435.
What is commonly regarded as his defect is in reality one of his greatest merits as a witness: he was a Hebrew, and looks at the Church from the stand-point of “James the Lord’s brother.” When we observe his Catholic spirit, therefore, as well as his Catholic orthodoxy; his sympathy with the Gentile Church and Pauline faith of the Corinthians; his abhorrence of “the Circumcision” so far as it bred sects and heresies against Christ; and when we find him confirming the testimony of the Apostolic Fathers, and sustaining the traditions of Antioch by those of Jerusalem,—we have double reason to cherish his name, and to treasure up “the fragments that remain” of his works. That touching episode of the kindred of Christ, as they appeared before Domitian, has always impressed my imagination as worthy to be classed with the story of St. John and the robber, as one of the most suggestive incidents of early Christian history. We must lament the loss of other portions of the Memoirs which were known to exist in the seventeenth century. He was a traveller, and must have seen much of the Apostolic churches in the East and West; and the mere scraps we have of his narrative concerning Corinth and Rome excite a natural curiosity as to the rest, which may lead to gratifying discoveries.
Fragments from His Five Books of Commentaries on the Acts of the Church.
I.
Concerning the Martyrdom of James, the
Brother of the Lord, from Book V. In
Eusebius, Hist. Eccl., ii. 23. [Comp.
James, the Lord’s
brother, succeeds to the government of the Church, in conjunction with
the apostles. He has been universally called the Just,
from the days of the Lord down to the present time. For many bore
the name of James; but this one was holy from his mother’s
womb. He drank no wine or other intoxicating
liquor, Σίκερα. Τὰ ἅγια. The reference
appears to be to the Hebrew word עׂפֶּל, a
rising ground, which was applied as a proper name to a fortified
ridge of Mount Zion. See
Now some persons belonging to the seven sects existing
among the people, which have been before described by me in the Notes,
asked him: “What is the door of Jesus?”
They came, therefore, in a body to James, and
said: “We entreat thee, restrain the people: for they
are gone astray in their opinions about Jesus, as if he were the
Christ. We entreat thee to persuade all who have come hither for
the day of the passover, concerning Jesus. For we all listen to
thy persuasion; since we, as well as all the people, bear thee
testimony that thou art just, and showest partiality to none. Do
thou, therefore, persuade the people not to entertain erroneous
opinions concerning Jesus: for all the people, and we also,
listen to thy persuasion. Take thy stand, then, upon the
summit Πτερύγιον.
[
The aforesaid scribes and Pharisees accordingly set James on the summit of the temple, and cried aloud to him, and said: “O just one, whom we are all bound to obey, forasmuch as the people is in error, and follows Jesus the crucified, do thou tell us what is the door of Jesus, the crucified.” And he answered with a loud voice: “Why ask ye me concerning Jesus the Son of man? He Himself sitteth in heaven, at the right hand of the Great Power, and shall come on the clouds of heaven.”
And, when many were fully convinced by these words, and offered praise for the testimony of James, and said, “Hosanna to the son of David,” then again the said Pharisees and scribes said to one another, “We have not done well in procuring this testimony to Jesus. But let us go up and throw him down, that they may be afraid, and not believe him.” And they cried aloud, and said: “Oh! oh! the just man himself is in error.” Thus they fulfilled the Scripture written in Isaiah: “Let us away with the just man, because he is troublesome to us: therefore shall they eat the fruit of their doings.” So they went up and threw down the just man, and said to one another: “Let us stone James the Just.” And they began to stone him: for he was not killed by the fall; but he turned, and kneeled down, and said: “I beseech Thee, Lord God our Father, forgive them; for they know not what they do.”
And, while they were thus stoning him to death, one of the priests, the sons of Rechab, the son of Rechabim, to whom testimony is borne by Jeremiah the prophet, began to cry aloud, saying: “Cease, what do ye? The just man is praying for us.” But one among them, one of the fullers, took the staff with which he was accustomed to wring out the garments he dyed, and hurled it at the head of the just man.
And so he suffered martyrdom; and they buried him on the spot, and the pillar erected to his memory still remains, close by the temple. This man was a true witness to both Jews and Greeks that Jesus is the Christ.
And shortly after Vespasian besieged Judæa, taking them captive.
Concerning the Relatives of
Our Saviour. Also in
Eusebius, Hist. Eccl., iii. 20.
There still survived of the kindred of the Lord the grandsons of Judas, who according to the flesh was called his brother. These were informed against, as belonging to the family of David, and Evocatus brought them before Domitian Cæsar: for that emperor dreaded the advent of Christ, as Herod had done.
So he asked them whether they were of the family of David; and they confessed they were. Next he asked them what property they had, or how much money they possessed. They both replied that they had only 9000 denaria between them, each of them owning half that sum; but even this they said they did not possess in cash, but as the estimated value of some land, consisting of thirty-nine plethra only, out of which they had to pay the dues, and that they supported themselves by their own labour. And then they began to hold out their hands, exhibiting, as proof of their manual labour, the roughness of their skin, and the corns raised on their hands by constant work.
Being then asked concerning Christ and His
kingdom, what was its nature, and when and where it was to appear, they
returned answer that it was not of this world, nor of the earth, but
belonging to the sphere of heaven and angels, and would make its
appearance at the end of time, when He shall come in glory, and judge
living and dead, and render to every one according to the course of his
life. Τὰ
ἐπιτηδεύματα
αὐτοῦ.
Thereupon Domitian passed no condemnation upon them, but treated them with contempt, as too mean for notice, and let them go free. At the same time he issued a command, and put a stop to the persecution against the Church.
῾Ηγήσασθαι.
Concerning the Martyrdom
of Symeon the son of Clopas, Bishop of Jerusalem. Also in
Eusebius, Hist. Eccl., iii. 32.
Some of these heretics, forsooth, laid an
information against Symeon the son of Clopas, as being of the family
of David, and a Christian. And on these charges he suffered
martyrdom when he was 120 years old, in the reign of Trajan Cæsar,
when Atticus was consular legate ῾Υπατικοῦ.
[St. John died a few years before.]
The same historian mentions others also, of the family of one of the reputed brothers of the Saviour, named Judas, as having survived until this same reign, after the testimony they bore for the faith of Christ in the time of Domitian, as already recorded.
He writes as follows: They came, then, and took the presidency of every church, as witnesses for Christ, and as being of the kindred of the Lord. And, after profound peace had been established in every church, they remained down to the reign of Trajan Cæsar: that is, until the time when he who was sprung from an uncle of the Lord, the aforementioned Symeon son of Clopas, was informed against by the various heresies, and subjected to an accusation like the rest, and for the same cause, before the legate Atticus; and, while suffering outrage during many days, he bore testimony for Christ: so that all, including the legate himself, were astonished above measure that a man 120 years old should have been able to endure such torments. He was finally condemned to be crucified.
…Up to that period the Church had remained
like a virgin pure and uncorrupted: for, if there were any
persons who were disposed to tamper with the wholesome rule of the
preaching of salvation, Τοῦ
σωτηρίου
κηρυγματος.
Concerning His Journey to
Rome, and the Jewish Sects. Also in
Eusebius, Hist. Eccl., iv. 22.
And the church of the Corinthians continued in the
orthodox faith ᾽Εν
τῷ ὀρθῷ
λόγῳ.
On my arrival at Rome, I drew up a list of the
succession of bishops down to Anicetus, whose deacon was
Eleutherus. To Anicetus succeeded Soter, and after him
came Eleutherus. But in the case of every
succession, [Elucidation, p.
785.]
And after James the Just had suffered martyrdom, as had the Lord also and on the same account, again Symeon the son of Clopas, descended from the Lord’s uncle, is made bishop, his election being promoted by all as being a kinsman of the Lord.
Therefore was the Church called a virgin, for she
was not as yet corrupted by worthless teaching. ᾽Ακοαῖς
ματαίαις. ᾽Εμέρισαν
τὴν ενωσιν
τῆς
ἐκκλησίας.
[
There were, moreover, various opinions in the
————————————
Dionysius, Bishop of Corinth.
[a.d. 170.] Eusebius
is almost diffuse in what he tells us of this Dionysius, Book iv.
cap. 24, from which these Fragments are collected. See Westcott,
On the Canon, p. 206. See
Lightfoot, Ap. Fathers, part ii. vol. i. p. 555, where he
corrects the reading και
Πολύκαρπος.
Fragments from a Letter to the Roman Church.
I.
For this has been your
custom from the beginning, to do good to all the brethren in various
ways, and to send resources to many churches which are in every city,
thus refreshing the poverty of the needy, and granting subsidies to the
brethren who are in the mines. [Routh (also
on Pinytus and Soter), R. S., p. 177. This series, vol.
vi. p. 102, note 3. Note also Lightfoot, A. F., part ii.
vol. ii. p. 192, note 1; and Westcott, Canon, p.
206.]
II.
From the Same Epistle. [Comp. p.
758, note 8, supra. Also Ignatius, vol. i. p. 63, at note
2, this series.]
We passed this holy Lord’s day, in which we read your letter, from the constant reading of which we shall be able to draw admonition, even as from the reading of the former one you sent us written through Clement.
III.
From the Same.
Therefore you also have by such admonition joined
in close union the churches that were planted by Peter and Paul,
that of the Romans and that of the Corinthians: for both of them
went mss. “planted.” The text is
evidently corrupt.
IV.
From the Same. [For the
reply of Pinytus, and what is said by Eusebius of seven other epistles,
see Routh, R. S., vol. i. pp. 181–184.]
For I wrote letters when the brethren requested me
to write. And these letters the apostles of the devil have filled
with tares, taking away some things and adding others, for whom a woe
is in store. It is not wonderful, then, if some have attempted to
adulterate the Lord’s writings, when they have formed designs
against those which are not such. i.e., of such
importance or of such a character.
————————————
In
Eusebius, Hist. Eccl., v. 13.
[a.d. 180.] This
Rhodon Or Rhodo. Vol. vii.
pp. 333–338, this series, where I neglected to insert a reference
to Routh, Rel. Sac., vol. ii. pp. 183–217. H. E., book
v. cap. 13. Vol. ii. p. 62,
this series. See Origen, vol.
iv. p. 567, this series. Rel.
Sac., vol. i. pp. 437–446.
Wherefore also
they The
Marcionites. Πολιτείᾳ.
See Migne’s note. ᾽Αρχήν. [See vol. vii. p.
365, this series.] Δαιμονώσης. Some
copies have “Marcion the sailor,” and so Tertullian
(de Præscriptionibus) speaks of him. [Vol. iii. cap.
30, p. 257, this series.]
For the old man Apelles entered into conversation
with us, and was convicted of uttering many false opinions. For
example, he asserted that men should on no account examine into their
creed, Τὸν
λόγον.
On asking him, “Where do you get proof of this? or how are you able to assert that there is only one first principle? tell us,”—he said that the prophecies refuted themselves, because they had uttered nothing at all that was true: for that they were discordant and false, and self-contradictory. As to the question, “How does it appear that there is only one first principle?” he said he could not tell, only he was impelled to that belief. On my thereupon conjuring him to speak the truth, he solemnly declared that he was expressing his real sentiments; and that he did not know “how” there could be one uncreated God, but that he believed the fact. Here I burst into laughter and rebuked him, because he professed to be a teacher, and yet was unable to confirm by arguments what he taught.
————————————
Maximus, Bishop of Jerusalem.
[a.d.
185–196.] He was a noted character among Christians,
according to Eusebius; living, according to Jerome, under Commodus and
Severus. He wrote on the inveterate question concerning the
Origin of Evil; and the fragment here translated, as given by
Eusebius, is also textually cited by Origen against the
Marcionites, A fact
which gave rise to a controversy, on which consult Routh, Rel.
Sac., vol. ii. p. 78. See vol. vi. p.
358, etc., this series, where I have spoken of Maximus as the original
of the Dialogue ascribed to Methodius. Routh,
Rel. Sac., vol. ii. p. 85. See pp. 77–121, devoted
to this author.
From the Book Concerning Matter, or in
Defence of the Proposition that Matter is Created, and is Not the Cause
of Evil. In
Eusebius, Præp. Evang., vii. 22.
“That there cannot exist two uncreated substances at one and the same time, I presume that you hold equally with myself. You appear, however, very decidedly to have assumed, and to have introduced into the argument, this principle, that we must of unavoidable necessity maintain one of two things: either that God is separate from matter; or else, on the contrary, that He is indissolubly connected with it.
“If, then, any one should choose to assert that He exists in union with matter, that would be saying that there is only one uncreated substance. For either of the two must constitute a part of the other; and, since they form parts of each other, they cannot be two uncreated substances. Just as, in speaking of man, we do not describe him as subdivided into a number of distinct parts, each forming a separate created substance, but, as reason requires us to do, assert that he was made by God a single created substance consisting of many parts,—so, in like manner, if God is not separate from matter, we are driven to the conclusion that there is only one uncreated substance.
“If, on the other hand, it be affirmed that He is separate from matter, it necessarily follows that there is some other substance intermediate between the two, by which their separation is made apparent. For it is impossible that one thing should be shown to be severed by an interval from another, unless there be something else by which the interval between the two is produced. This principle, too, holds good not only with regard to this or any other single case, but in any number of cases you please. For the same argument which we have employed in dealing with the two uncreated substances must in like manner be valid if the substances in question be given as three. For in regard to these also I should have to inquire whether they are separate from one another, or whether, on the contrary, each of them is united to its fellow. For, if you should say that they are united, you would hear from me the same argument as before; but if, on the contrary, you should say that they are separate, you could not escape the unavoidable assumption of a separating medium.
“If, again, perchance any one should think that there is a third view which may be consistently maintained with regard to uncreated substances,—namely, that God is not separate from matter, nor yet, on the other hand, united to it as a part, but that God exists in matter as in a place, or possibly matter exists in God,—let such a person observe the consequence:—
“That, if we make matter God’s place,
we must of necessity admit that He can be contained, Χωρητὸν,
the reading of onems., instead of
χωρητικόν.
“I might also fairly put this
question: whether God filled the whole of matter, or was in some
part of it. If any one should choose to say that God was in some
part of matter, he would be making Him indefinitely smaller than
matter, inasmuch as a part of it contained the whole of Him; For εἰ δὲ
μέρος αὐτῆς,
ὅλον
ἐχώρησεν
αὐτόν, Migne reads, εἴ γε (or εἰ δὴ) μέρος
αὐτῆς ὅλον,
κ.τ.λ. Συστολήν
τινα.
“But suppose it to be maintained, on the
other hand, that matter is in God, it will behove us similarly to
inquire, whether we are to understand by this that He is sundered from
Himself, and that, just like the air, which contains various
kinds of animals, so is He sundered and divided into parts for the
reception of those creatures Τῶν
γινομένων
(ἐν) αὐτῷ, Migne. This word,
ἀγέννητον, is
added from Migne’s conjecture.
“If you had stated that your suspicion that
matter was uncreated arose from the nature of created things as we find
them, ᾽Εκ
τῶν
ὑποστάντων
γενητῶν. ᾽Εκ
τοῦ ὕλην
αὐτὸν
ὑποτιθέναι.
“You assert, then, that matter, destitute of all qualities good or bad, co-existed at the outset with God, and that out of it He fashioned the world as we now find it.”
“Such is my opinion.”
“Well, then, if matter was without any qualities, and the world has come into existence from God, and if the world possesses qualities, the author of those qualities must be God.”
“Exactly so.”
“Since, too, I heard you say yourself just
now that out of nothing ᾽Εξ
οὐκ ὄντων. [Note
this phrase. Comp. vol. vi. p. 292, n. 3.] ῾Υποκειμένων.
“I do.”
“If, therefore, God did not produce the
qualities in question from qualities already existing, nor yet
from substances, by reason that they are not substances, the conclusion
is inevitable, that they were made by God out of nothing. So that
you seemed to me to affirm more than you were warranted to do, when
you said that it had been proved impossible to hold the
opinion For συλλελόγισται
ὡς οὐκ
ἀδύνατον
εἶναι
δοξάζειν, Migne reads,
ὡς συλλελόγισται
ἀδύνατον
εἶναι
δοξάζειν.
“But let us put the matter thus. We
see persons among ourselves making certain things out of nothing,
however true it may be that they make them by means of
something. Lit. “in
something.” Whether the materials or the art is meant is
not very clear. Possibly there is a play of words in the use of
the two prepositions, ἐκ and
ἐν.
“But I fancy you will meet the argument by saying that the artist produces the art which is manifest in the substance he has fashioned out of the art which he himself already has. In reply to this, however, I think it may be fairly said, that neither in man does art spring from any already existing art. For we cannot possibly allow that art exists by itself, since it belongs to the class of things which are accidentals, and which receive their existence only when they appear in connection with substance. For man will exist though there should be no architecture, but the latter will have no existence unless there be first of all man. Thus we cannot avoid the conclusion, that it is the nature of art to spring up in man out of nothing. If, then, we have shown that this is the case with man, we surely must allow that God can make not only the qualities of substances out of nothing, but also the substances themselves. For, if it appears possible that anything whatever can be made out of nothing, it is proved that this may be the case with substances also.
“But, since you are specially desirous of inquiring about the origin of evil, I will proceed to the discussion of this topic. And I should like to ask you a few questions. Is it your opinion that things evil are substances, or that they are qualities of substances?”
“Qualities of substances, I am disposed to say.”
“But matter was destitute of qualities and of
form: this I assumed at the outset of the discussion.
Therefore, if things evil are qualities of substances, and matter was
destitute of qualities, and you have called God the author of
qualities, God will also be the former of that which is evil.
Since, then, it is not possible, on
“If, indeed, our discussion had arisen from a love of contention, I should not be willing to have the inquiry raised a second time about the origin of evil; but, since we are prompted rather by friendship and the good of our neighbour to engage in controversy, I readily consent to have the question raised afresh on this subject. You have no doubt long been aware of the character of my mind, and of the object at which I aim in dispute: that I have no wish to vanquish falsehood by plausible reasoning, but rather that truth should be established in connection with thorough investigation. You yourself, too, are of the same mind, I am well assured. Whatever method, therefore, you deem successful for the discovery of truth, do not shrink from using it. For, by following a better course of argument, you will not only confer a benefit on yourself, but most assuredly on me also, instructing me concerning matters of which I am ignorant.”
“You seem clearly to agree with Migne, instead of
παραστῆναι,
conjectures παραστῆσαι,
which, however, would not suit what appears to be the meaning. Οὐσίας
τινάς. Σωματικήν
τινα
σύστασιν.
“It is.”
“And does that bodily structure exist by itself, without the need of any one to come and give it existence?”
“Yes.”
“And does it seem to you that things evil are connected with certain courses of action?”
“That is my belief.”
“And do actions come into existence only when an actor is there?”
“Yes.”
“And, when there is no actor, neither will his action ever take place?”
“It will not.”
“If, therefore, substance is a kind of bodily structure, and this does not stand in need of some one in and through whom it may receive its existence, and if things evil are actions of some one, and actions require some one in and through whom they receive their existence,—things evil will ‘not’ be substances. And if things evil are not substances, and murder is an evil, and is the action of some one, it follows that murder is not a substance. But, if you insist that agents are substance, then I myself agree with you. A man, for instance, who is a murderer, is, in so far as he is a man, a substance; but the murder which he commits is not a substance, but a work of the substance. Moreover, we speak of a man sometimes as bad because he commits murder; and sometimes, again, because he performs acts of beneficence, as good: and these names adhere to the substance, in consequence of the things which are accidents of it, which, however, are not the substance itself. For neither is the substance murder, nor, again, is it adultery, nor is it any other similar evil. But, just as the grammarian derives his name from grammar, and the orator from oratory, and the physician from physic, though the substance is not physic, nor yet oratory, nor grammar, but receives its appellation from the things which are accidents of it, from which it popularly receives its name, though it is not any one of them,—so in like manner it appears to me that the substance receives name from things regarded as evil, though it is not itself any one of them.
“I must beg you also to consider that, if
you represent some other being as the cause of evil to men, he also, in
so far as he acts in them, and incites them to do evil, is himself
evil, by reason of the things he does. For he too is said to be
evil, for the simple reason that he is the doer of evil things; but the
things which a being does are not the being himself, but his actions,
from which he receives his appellation, and is called evil. For
if we should say that the things he does are himself, and these consist
in murder, and adultery, and theft, and such-like, these things will be
himself. And if these things are himself, and if when they take
place they get to have a substantial existence, Τὴν
σύστασιν
ἔχει.
“Moreover, we have said that he is called evil from those things which are accidents of the substance, which are not themselves the substance: as a physician from the art of physic. But, if he receives the beginning of his existence from the actions he performs, he too began to be evil, and these evil things likewise began to exist. And, if so, an evil being will not be without a beginning, nor will evil things be unoriginated, since we have said that they are originated by him.”
Migne reads
οὐσίας for αἰτίας. ᾽Ανάρχως.
“I approve your desire, my friend, and
praise the zeal you manifest in the discussion of opinions. For
it assuredly becomes every one who is desirous of knowledge, not simply
and out of hand to agree with what is said, but to make a careful
examination of the arguments adduced. For, though a
disputant, by laying down false premises, may make his opponent draw
the conclusion he wishes, yet he will not convince a hearer of this;
but only when he says that which Reading, with
Migne, εἰ ὅ
τι for εἴ
τι.
“Now, it seems to me that you have not sufficiently discussed the statement that matter has qualities from the first. For, if this is the case, what will God be the maker of? For, if we speak of substances, we affirm these to exist beforehand; or if again of qualities, we declare these also to exist already. Since, therefore both substance and qualities exist, it seems to me unreasonable to call God a creator.
“But, lest I should seem to be constructing an argument to suit my purpose, be so good as to answer the question: In what way do you assert God to be a creator? Is He such because He changed the substances, so that they should no longer be the same as they had once been but become different from what they were; or because, while He kept the substances the same as they were before that period, He changed their qualities?”
“I do not at all think that any alteration took place in substances: for it appears to me absurd to say this. But I affirm that a certain change was made in their qualities; and it is in respect of these that I speak of God as a creator. Just as we might happen to speak of a house as made out of stones, in which case we could not say that the stones no longer continue to be stones as regards their substance, now that they are made into a house (for I affirm that the house owes its existence to the quality of its construction, forasmuch as the previous quality of the stones has been changed),—so does it seem to me that God, while the substance remains the same, has made a certain change in its qualities; and it is in respect of such change that I speak of the origin of this world as having come from God.”
“Since, then, you maintain that a certain change—namely, of qualities—has been produced by God, answer me briefly what I am desirous to ask you.”
“Proceed, pray, with your question.”
“Do you agree in the opinion that evil things are qualities of substances?”
“I do.”
“Were these qualities in matter from the first, or did they begin to be?”
“I hold that these qualifies existed in combination with matter, without being originated.”
“But do you not affirm that God has made a certain change in the qualities?”
“That is what I affirm.”
“For the better, or for the worse?”
“For the better, I should say.”
“Well, then, if evil things are qualities of matter, and if the Lord of all changed its qualities for the better, whence, it behoves us to ask, come evil things? For either the qualities remained the same in their nature as they previously were, or, if they were not evil before, but you assert that, in consequence of a change wrought on them by God, the first qualities of this kind came into existence in connection with matter,—God will be the author of evil, inasmuch as He changed the qualities which were not evil, so as to make them evil.
“Possibly, however, it is not your view that
God changed evil qualities for the better; but you mean that all those
other qualities which happened to be neither good nor bad, Or
“indifferent:” ἀδιάφοροι.
“That has been my opinion from the outset.”
“Nay, more, it seems to me that the most serious wrong has been committed as regards this part, in that He constituted this part of matter so as to be now affected by evil. For, if we were to examine carefully into things, we should find that the condition of matter is worse now than in its former state, before it was reduced to order. For, before it was separated into parts, it had no sense of evil; but now every one of its parts is afflicted with a sense of evil.
“Take an illustration from man. Before
he was fashioned, and became a living being through the art of the
Creator, he was by nature exempt from any contact whatever with evil;
but, as soon as ever he was made by God a man, he became liable to the
sense of even approaching evil: and thus that very thing which
you say was brought about by God for the benefit of matter, Migne reads
ἐπ᾽
εὐεργεσίᾳ for
ἐστὶν
εὐεργεσία.
“But, if you say that evil has not been put a stop to, because God was unable to do away with it, you will be making God powerless. But, if He is powerless, it will be either because He is weak by nature, or because He is overcome by fear, and reduced to subjection by a stronger. If, then, you go so far as to say that God is weak by nature, it seems to me that you imperil your salvation itself; but, if you say that He is weak through being overcome by fear of a greater, things evil will be greater than God, since they frustrate the carrying out of His purpose. But this, as it seems to me, it would be absurd to say of God. For why should not ‘they’ rather be considered gods, since according to your account they are able to overcome God: if, that is to say, we mean by God that which has a controlling power over all things?
“But I wish to ask you a few questions
concerning matter itself. Pray tell me, therefore, whether matter
was something simple or compound. I am induced to adopt this
method of investigating the subject before us by considering the
diversity that obtains in existing things. For, if perchance
matter was something simple and uniform, how comes it that the world is
compound, The text has,
σύνθετος δὲ
ὁ κόσμος; which Migne
changes to, πῶς
δὴ σύνθετός
ἐστιν ὁ
κόσμος;
“Is it, further, your opinion that nothing in existence is opposed to itself?”
“It is.”
“Is water, then, opposed to fire?”
“So it appears to me.”
“Similarly, is darkness opposed to light, and warm to cold, and moreover moist to dry?”
“It seems to me to be so.”
“Well, then, if nothing in existence is opposed to itself, and these things are opposed to each other, they cannot be one and the same matter; no, nor yet be made out of one and the same matter.
“I wish further to ask your opinion on a matter kindred to that of which we have been speaking. Do you believe that the parts of a thing are not mutually destructive?”
“I do.”
“And you believe that fire and water, and so on, are parts of matter?”
“Quite so.”
“Do you not also believe that water is subversive of fire, and light of darkness, and so of all similar things?”
“Yes.”
————————————
Claudius Apollinaris, Westcott,
Canon, p. 248.
[a.d.
160–180.] This author, an early apologist, is chiefly
interesting as a competent witness, who tells the story of the
Thundering Legion See vol. i.
p. 187, this series, and references in my note (II.) on same
page. The incident occurred during the war against the Quadi,
a.d. 174. Part ii. vol. i.
pp. 469–476.
Apollinaris, as well as Rhodon, has been imagined
the author of the work (ascribed to Asterius Urbanus) against
Montanism, dedicated to Abiricius Marcellus. See p.
766, note 3, supra; also vol. vii., this series, p.
338. Rel.
Sac., tom. ii. p. 196; and Ibid., tom. i. pp.
157–174. Rel. Sac.,
tom. i. p. 173.
Apollinaris was bishop of Hierapolis on the
Mæander, and, Lightfoot thinks, was probably with Melito and
Polycrates, known to Polycarp, and influenced by his example and
doctrine. Ap.
Fathers, part ii. vol. i. p. 428. See p.
775, infra.
From an Unknown Book. [See vol. i. p.
187, note 2.]
“This narration (says Eusebius, Hist., v. 5) is given” (it relates to that storm of rain which was sent to the army of the Emperor M. Antoninus, to allay the thirst of the soldiers, whilst the enemy was discomfited by thunderbolts hurled upon them) “even by those historians who are at a wide remove from the doctrines that prevail among us, and who have been simply concerned to describe what related to the emperors who are the subjects of their history; and it has been recorded also by our own writers. But historians without the pale of the Church, as being unfriendly to the faith, while they have recorded the prodigy, have refrained from acknowledging that it was sent in answer to our prayers. On the other hand, our writers, as lovers of truth, have reported the matter in a simple and artless way. To this number Apollinaris must be considered as belonging. ‘Thereupon,’ he says, ‘the legion which had by its prayer caused the prodigy received from the emperor a title suitable to the occurrence, and was called in the Roman language the Thunder-hurling Legion.’”
From the Book Concerning the
Passover. This
extract and the following are taken from the preface to the
Chronicon Paschale.
There are, then, some who through ignorance raise
disputes about these things (though their conduct is pardonable:
for ignorance is no subject for blame—it rather needs further
instruction), and say that on the fourteenth day the Lord ate the lamb
with the disciples, and that on the great day of the feast of
unleavened bread He Himself suffered; and they quote Matthew as
speaking in accordance with their view. Wherefore their opinion
is contrary to the law, and the Gospels seem to be at variance with
them. [Routh,
R. S., vol. i. p. 160.]
From the Same Book.
The fourteenth day, the true Passover of the Lord; the
great sacrifice, the Son of God instead Πάλιν
καθάρσια, qu.
παλινκαθάρσια
="re-purifiers.”
————————————
Polycrates, Westcott,
Canon, p. 432, note 1; Lightfoot, Ap. Fathers, pp. 379,
etc., 494.
[a.d.
130–196.] This author See
Lardner, Credib., vol. ii. cap. 23, p. 259. They cannot be
satisfactorily answered, it seems to me, save by the appeal to
Our author belonged to a family in which he was
the eighth Christian bishop; and he presided over the church of
Ephesus, in which the traditions of St. John were yet fresh in
men’s minds at the date of his birth. He had doubtless
known Polycarp, and Irenæus also. He seems to have presided
over a synod of Asiatic bishops (a.d. 196)
which came together to consider this matter of the Paschal feast.
It is surely noteworthy that nobody doubted that it was kept by a
Christian and Apostolic ordinance. So St. Paul argues from its
Christian observance, in his rebuke of the Corinthians.
From His Epistle to Victor and the
Roman Church Concerning the Day of Keeping the Passover. In
Eusebius, Hist. Eccl., v. 24.
As for us, then, we
scrupulously observe the exact day, ᾽Αῤῥαδιούργητον
ἄγομεν τὴν
ἡμέραν. Στοιχεῖα. [See vol. vii.
p. 500, n. 6. Great confusions adhere to this name.] Δύο
θυγατέρες
αὐτοῦ
γεγηρακυῖαι
παρθένοι. Πολιτευσαμένη.
[ Πέταλον.
[Probably the ornament of the high priest; [i.e.,
spiritually; embracing a chaste celibacy in deference to Christ.
᾽Επισκοπην.
Moreover I also, Polycrates, who am the least of
you all, in accordance with the tradition of my relatives, some of whom
I have succeeded—seven of my relatives were bishops, and I am the
eighth, and my relatives always observed the day when the people put
away ̓́῞Ηρνυε. Some read ἠρτυε.
I might also have made mention of the bishops
associated with me, whom it was your own desire to have called together
by me, and I called them together: whose names, if I were to
write them down, would amount to a great number. These
bishops, on coming to see me, unworthy as I am, Τον
μικρόν.
————————————
Theophilus, Bishop of Cæsarea in Palestine.
[a.d. 180.] When
Eusebius says that the churches of “all Asia” concurred in
the Ephesine use concerning the Paschal, he evidently means Asia Minor,
as in the Scriptures and elsewhere. See
(Polycrates) p. 773, supra, and Eusebius, H. E., book v.
cap. xxiii., etc., pp. 222–226.
From His Epistle on the Question of the
Passover, Written in the Name of the Synod of Cæsarea. In
Eusebius, Hist. Eccl., v. 25.
Endeavour also to send
abroad copies of our epistle among all the churches, so that those who
easily deceive their own souls may not be able to lay the blame on
us. We would have you know, too, that in Alexandria [Note, the
authority of Alexandria is quoted, not that of Rome.]
————————————
Serapion,
Westcott, Canon, p. 444. Lardner, Credib.,
ii. 264, 417.
[a.d. circa
190–200–211.] He was the eighth bishop of Antioch, a
diligent writer and exemplary pastor. Little as we have of his
remains, Lardner shows how very useful is that little. (1) He
testifies to the Apostles as delivering the words of Christ Himself;
(2) to the jealousy of the early Christians in sifting inspired
writings from those of no authority as Scriptures; (3) to their
methods, as in the case of the pseudo-gospel of Peter; and (4) to the
utterly apocryphal
I.
From the Epistle to Caricus and
Ponticus. In
Eusebius, Hist. Eccl., v. 19.
That ye may see also that
the proceedings of this lying confederacy, Ψευδοῦς
τάξεως.
II.
From the Book Concerning the Gospel of
Peter. In Eusebius,
Hist. Eccl., v. 12.
For we, brethren, receive both Peter and the rest
of the apostles as Christ Himself. But those writings
which are falsely inscribed with their name, The reading of
Migne, ὀνόματι, is adopted
instead of ὁνόματα. Τὰ τοιαῦτα
οὐ
παρελάβομεν. Δοκοῦν. Αἱρέσει
τινὶ ὁ νοῦς
αὐτῶν
ἐνεφώλευεν. The construction
is not again resumed.
————————————
Apollonius. Routh,
Rel. Sac., vol. i. pp. 465–485.
[a.d. 211.] He was a
most eloquent man, according to St. Jerome; and his writings against
Montanism were so forcible as to call forth Tertullian himself, to
confute him, if possible. He flourished under Commodus and
Severus, and probably until the times of Caracalla. He bears
testimony to the existence of a canon of Scripture, Westcott,
Canon, p. 433.
Concerning Montanism. In
Eusebius, Hist. Eccl., v. 18.
I.
But who is this new teacher? His works and teaching inform us. This is he who taught the dissolution of marriage; who inculcated fasting; who called Peruga and Tymius, small towns of Phrygia, Jerusalem, because he wished to collect thither people from all parts; who set up exactors of money; who craftily contrives the taking of gifts under the name of voluntary offerings; who grants stipends to those who publish abroad his doctrine, that by means of gluttony the teaching of the doctrine may prevail.
II.
We declare to you, then, that these first prophetesses,
as soon as they were filled with the spirit, left their husbands.
Of what falsehood, then, were they guilty in calling Prisca a
maiden!
III.
Moreover, Themison also, who was clothed in a garb
of plausible ἀξιόπιστον. κατηχεῖν. συναγωνίζεσθαι
τοῖς τῆς
καινοφωνίας
λόγοις.
IV.
But, not to dwell further on these matters, let
the prophetess tell us concerning Alexander, who calls himself a
martyr, with whom she joins in banqueting; who himself also is
worshipped by many; Or, “whom
many of them (the Montanists—reading αὐτῶν for αὐτῷ, worship.” ὀπισθόδομός,
a chamber at the back of the temple of Minerva, in which public money
was kept. παραβάτης,
here meaning an apostate. This is
explained by Rufinus to mean: “When certain brethren who
had influence with the judge interceded for him, he pretended that he
was suffering for the name of Christ, and by this means he was
released.” παροικια. ὐπόστασιν, from
ὐφίστημι,
probably in the sense of substituting one thing for
another.
V.
If they deny that their prophets have taken gifts,
let them confess thus much, that if they be convicted of having taken
them, they are not prophets; and we will adduce ten thousand proofs
that they have. It is proper, too, that all the fruits of
a prophet should be examined. Tell me: does a prophet dye
his hair? Does a prophet use stibium on his
eyes? Is a prophet fond of dress? Does a prophet play
at gaming-tables and dice? Does a prophet lend money on
interest? τάβλαις
καὶ κύβοις.
————————————
Pantænus, Vol. ii. p.
342; Westcott, Canon, pp. 90, 381; Routh, R. S., vol. i.
pp. 375–379.
[a.d.
182–192–212.] The world owes more to Pantænus
than to all the other Stoics put together. His mind discovered
that true philosophy is found, not in the Porch, but in Nazareth, in
Gethsemane, in Gabbatha, in Golgotha; and he set himself to make it
known to the world. We are already acquainted with the great
master of Clement, Vol. ii. pp.
165, etc., and p. 301, note 9; also p. 342, Elucid. II., this
series. Vol. vi.
p. 236. St. Luke, in the company of Apollos, may have met a
catechumen of his in that “excellent Theophilus” of
his writings (St.
I. In
Extracts from the Prophets, written probably by Theodotus, and
collected by Clement of Alexandria or some other writer.
“In the sun hath He
set His tent.” Φασὶ τὸ
σῶμα τοῦ
Κυρίου ἐν τῷ
ἡλίῳ αὐτὸν
ἀποτίθεσθαι.
II. In the Scholia
of Maximus on St. Gregory the Divine.
This mode of speaking Saint Dionysius the
Areopagite declares to be used in Scripture to denote predeterminations
and expressions of the divine will. Θελήματα. Οἱ περὶ
Πάνταινον.
[Vol. ii. pp. 165–167, this series.] Τὴν ἔξω
παίδευσιν. Τὰ ὄντα. ῾Ως
ἴδια
θελήματα.
————————————
Pseud-Irenæus.
[a.d. 177.] This
letter should have been made a preface to the works of Irenæus, or
at least an appendix. It is worthy of his great name; “the
finest thing of the kind in all antiquity,” says Lardner.
Critics of no mean name have credited it to Irenæus; but, as this
cannot be proved, I have accordingly marked it as a
pseudonym. The same writer condenses the arguments of
others, on which he decides to adhere to the later chronology of
Eusebius, assigning its date to the seventeenth year of Marcus
Aurelius. Vol. iv.
p. 125, this series. Compare Lightfoot, Ap. Fathers, part
ii. vol. i. pp. 499, etc., 510, etc.
Bishop Lightfoot accounts for the fact, that, in spite of this sanguinary character of the period, little complaint is heard from the suffering Church, by a simple statement which is honourable to Aurelius as a Roman and an emperor. He was such a contrast to the Neros and Caligulas, that the wretched Romans loved him as a father; to reproach him was, therefore, poor policy for Christians. They would have been answered, practically: “If so good a sovereign finds it necessary to punish you, the fault is your own; you have only to be as we are, and he will treat you as well as he does us.”
Of this awful outbreak in Lyons and Vienne, says
Lightfoot: Ap.
Fathers, part ii. vol. i. p. 499.
To forbear threatenings, to revile not again, to conquer through patient suffering, to persevere, “looking unto Jesus,” and to be silent, like Him, before their murderers, was therefore the world-wide conduct of the saints. This golden letter shows what they were called to endure, and how they glorified Christ by their deaths, from the utmost Orient to the extreme limits of the West.
The Letter of the Churches of Vienna
and Lugdunum to the Churches of Asia and Phrygia. This
letter has come down to us in fragments quoted by Eusebius. We
have used the translation of Lord Hailes as the basis of ours.
[Compare Vol. i. p. 309, this series, and note the adhesion of the
primitive Gallican Church to the East,—to the land of Polycarp
and Pothinus. Concerning Pothinus, see Routh, Rel. Sac.,
i. p. 328, and the correction by Lightfoot, Ap. F., part ii.
vol. i. p. 430, etc. The Gallican Church may yet arise from the
dust, and restore the primitive primacy of Lyons. God grant
it!]
It began thus:—“The servants of Christ who sojourn in Vienna and Lugdunum of Gaul to the brethren throughout Asia and Phrygia, who have the same faith and hope of redemption as ourselves, peace, grace, and glory from God the Father, and from Christ Jesus our Lord.”
After some further preliminary remarks the letter
proceeds:—“The greatness of the tribulation in this region,
and the exceeding anger of the heathen nations against the
saints, and the sufferings which the blessed Witnesses We have
translated μάρτυρες
“witnesses” and μαρτυρία
“testimony” throughout. Houses of
friends and relatives. Olshausen takes them to be public
buildings. By
“confinements” in this passage evidently is meant that the
populace prevented them from resorting to public places, and thus shut
them up in their own houses.
“After this, when they were brought before
the governor, and when he displayed a spirit of savage hostility to us,
Vettius Epagathus, one of the brethren, interposed. For he was a
man who had contained the full measure of love towards God and his
neighbours. His mode of life had been so strict, that though he
was a young man, he deserved to be described in the words used in
regard to the elderly Zacharias: ‘He had walked therefore
in all the commandments and ordinances of the Lord
blameless.’ From the
heathen judge. The writer
refers to St. John’s Gospel (
“After this the rest began to be
distinguished, This expression
seems to refer to what took place in athletic combats. The
athletes were tested before fighting, and those in every way qualified
were permitted to fight, while the others were rejected. This
testing, Valesius supposes, was called διάκρισις.
“Then at last the holy Witnesses suffered
tortures beyond all description, Satan striving eagerly that some of
the evil reports might be acknowledged by them. The words
here admit of two meanings: that something blasphemous might be
uttered by them—such as speaking against Christ and swearing by
Cæsar: or that some accusation against the Christians might
be uttered by them—confirming, for instance, the reports of
infanticide and incest prevalent against the Christians. The
latter in this passage seems unquestionably to be the meaning. Heinichen
construes differently. He makes the “torturers astonished
that Blandina gave her testimony that one kind of torture was
sufficient to deprive her of life.” Perhaps the right
construction is to make ὅτι
mean “because” or “for:” “They were
astonished as Blandina bearing her testimony, for one kind of torture
was sufficient to have killed her.”
“Sanctus also nobly endured all the
excessive and superhuman The words
ὑπερβεβλημένως
καὶ ὑπὲρ
πάντα
ἄνθρωπον naturally go
with ὑπομένων, and
therefore intimate that Sanctus’ endurance was greater than
human; but we doubt if this is intended by the writer.
“Among those who had denied was a woman of the name of Biblias. The devil, thinking that he had already swallowed her, and wishing to damn her still more by making her accuse falsely, brought her forth to punishment, and employed force to constrain her, already feeble and spiritless, to utter accusations of atheism against us. But she, in the midst of the tortures, came again to a sound state of mind, and awoke as it were out of a deep sleep; for the temporary suffering reminded her of the eternal punishment in Gehenna, and she contradicted the accusers of Christians, saying, ‘How can children be eaten by those who do not think it lawful to partake of the blood of even brute beasts?’ And after this she confessed herself a Christian, and was added to the number of Witnesses.
“But when the tyrannical tortures were
rendered by Christ of no avail through the patience of the blessed, the
devil devised other contrivances—confinement in the darkest and
most noisome cells of the prison, the stretching of the feet on the
stocks, The holes were
placed in a line, so that the further the hole in which one leg was put
from the hole in which the other leg was put, the more nearly would the
two legs form a straight line, and the greater would be the pain.
“Now the blessed Pothinus, who had been entrusted
with the service of the bishopric in Lugdunum, was also dragged before
the judgment-seat. He was now upwards of ninety years of age, and
exceedingly weak in body. Though he breathed with difficulty on
account of the feebleness of the body, yet he was strengthened
“Upon this a grand dispensation The
dispensation is, that those who denied were not set free, but confined
with the others; and that this harsh treatment and sad state of mind
confirmed the resolution of those not yet apprehended to confess
Christ. Various other explanations have been given, but this
seems the most reasonable. Of
Christian.
Eusebius omits something, saying that after a little the letter proceeded as follows:—
“After these things, then, their testimonies
took every shape through the different ways in which they
departed. We have
adopted here an emendation of Routh’s. The literal version
of the common text is: “The testimonies of their departure
were divided into every form.”
“Maturus, therefore, and Sanctus, and
Blandina, and Attalus were publicly The Greek is
εἰς τὸ
δημόσιον, was led
“to the public building” to the wild beasts.
The public building is taken to be the amphitheatre. The words
“several times” are represented in Greek by διὰ
πλειόνων
κλήρων, lit. “through
several lots.” When there were several athletes to contend,
the pairs were determined by lot. After the first contest the
victors were again formed into pairs by lot, until finally there should
be but one pair left. See the process at the Olympic games
described in Lucian Hermotimus, c. xl. p. 782. The bestiarii,
before fighting with wild beasts, had to run the gauntlet. Rufinus
translates jugulati sunt. Probably, “killed with the
sword.” The term may have been a technical one, being
applied to the gladiators or bestiarii, whose death may have been
looked on as a sacrifice to a god or a dead-hero.
“Blandina Blandina
was a slave: hence the mode of punishment. On this matter
see Lipsius, De Cruce. [And my note, p. 784.] Lord Hailes
remarks that this alludes to
“Attalus also was vehemently demanded by the mob; for he was a man of mark. He entered the lists a ready combatant on account of his good conscience, since he had been truly practised in the Christian discipline, and had always been a Witness of the truth among us. He was led round the amphitheatre, a tablet going before him, on which was written in Latin, ‘This is Attalus the Christian;’ and the people swelled with indignation against him. But the governor, learning that he was a Roman, ordered him to be taken back to prison and kept with the rest who were there, with regard to whom he had written to the Cæsar, and was now awaiting his determination.
“The intervening time did not prove barren
or unfruitful to the Witnesses, but through their patient endurance the
immeasurable love of Christ was made manifest. For through the
living the dead were made alive; and the Witnesses conferred favours on
those who were not Witnesses, and the Virgin Mother had much joy in
receiving back alive those whom she had given up as dead
abortions. For through the Witnesses the greater number of those
who had denied returned, as it were, into their mother’s womb,
and were conceived again and re-quickened; and they learned to
confess. And being now restored to life, and having their spirits
braced, they went up to the judgment-seat to be again questioned by the
governor, while that God who wishes not the death of the
sinner,
“Now Christ was greatly glorified in those
who formerly denied; for, contrary to every expectation of the heathen,
they confessed. For these were examined separately, under the
belief that they were to be set free; but confessing, they were added
to the number of the Witnesses. But there were also some who
remained without; namely, those who had no trace of faith, and no
perception of the marriage garment, Heinichen renders
“the bride’s garment,” and explains in the following
manner. The bride is the Church, the garment Christ, and the sons
of perdition had no ideas what garment the Church of Christ should
wear, had no idea that they should be clothed with Christ, and be
filled with His Spirit. It is generally taken to be the marriage
garment of
“Present at the examination of these was one
Alexander, a native of Phrygia, a physician by profession. He had
lived for many years in Gaul, and had become well known to all for his
love to God and his boldness in proclaiming the truth, for he was not
without a share of apostolic grace. He stood near the
judgment-seat, and, urging by signs those who had denied to confess, he
looked to those who stood round the judgment-seat like one in
travail. But the mobs, enraged that those who had formerly denied
should now confess, cried out against Alexander as if he were the cause
of this change. Then the governor summoned him before him, and
inquired of him who he was; and when Alexander said he was a Christian,
the governor burst into a passion, and condemned him to the wild
beasts. And on the next day he entered the amphitheatre along
with Attalus; for the governor, wishing to gratify the mob, again
exposed Attalus to the wild beasts. These two, after being
tortured in the amphitheatre with all the instruments devised for that
purpose, and having undergone an exceedingly severe contest, at last
were themselves sacrificed. Alexander uttered
“After all these, on the last day of the
gladiatorial shows, Blandina was again brought in along with Ponticus,
a boy of about fifteen years of age. These two had been taken
daily to the amphitheatre to see the tortures which the rest endured,
and force was used to compel them to swear by the idols of the heathen;
but on account of their remaining stedfast, and setting all their
devices at nought, the multitude were furious against them, so as
neither to pity the tender years of the boy nor to respect the sex of
the woman. Accordingly they exposed them to every terror, and
inflicted on them every torture, repeatedly trying to compel them to
swear. But they failed in effecting this; for Ponticus,
encouraged by his sister, She may have
been his sister by birth, as some have supposed, but the term
“sister” would have been applied had she been connected by
no other tie than that of a common faith.
“Yet not even thus was their madness and
their savage hatred to the saints satiated. For wild and
barbarous tribes, when excited by the Wild Beast, with difficulty
ceased from their rage, and their insulting conduct found another and
peculiar subject in the bodies of the Witnesses. For they felt no
shame that they had been overcome, for they were not possessed of human
reason; but their defeat only the more inflamed their rage, and
governor and people, like a wild beast, showed a like unjust hatred of
us, that the Scripture might be fulfilled, ‘He that is unjust,
let him be unjust still; and he that is righteous, let him be righteous
still.’
Something is omitted. The letter then goes on:—
“The bodies of the Witnesses, after having
been maltreated in every way, and exposed in the open air for six days,
were burned, reduced to ashes, and swept by the wicked into the river
Rhone, which flows past, in order that not even a vestige of them might
be visible on earth. And these things they did, as if they had
been able to overcome God, and deprive them of their second
birth, παλιγγενεσία.
The term refers here to the new state of affairs at the end of the
world.
Eusebius here breaks off his series of continuous extracts, but he makes a few more for special purposes. The first is the account which the churches gave of the character of the Witnesses:—
“Who also were to such an extent zealous
The Greek is
τὴν
πρὸς τοὺς
ἀδελφοὺς τῶν
μαρτύρων
προσηγορίαν,
generally translated, “offered to them by their
brethren.”
After a little they say:—
“They humbled themselves The Greek is,
πᾶσι
μὲν
ἀπελογοῦντο. Rufinus translated, “Placabant omnes, neminem
accusabant.” Valesius thought that the words ought to be
translated, “They rendered an account of their faith to
all;” or, “They defended themselves before
all.” Heinichen has justified the translation in the text
by an appeal to a passage in Eusebius, Hist. Eccl., iv.
15.
After other things, again they say:—
“For they had this very great conflict with
him, the devil, on account of their genuine love, in order that
the Beast being choked, might vomit forth those whom he thought he had
already swallowed. For they assumed no airs of superiority over
the fallen, but with those things in which they themselves abounded
they aided the needy, displaying towards them the compassion of a
mother. And pouring out many tears for them to the Father, they
begged life;
“The same writing of the fore-mentioned martyrs,” says Eusebius, “contains a story worth remembrance.
“For there was one of them of the name of Alcibiades, who lived an exceedingly austere life, confining his diet to bread and water, and partaking of nothing else whatsoever. He tried to continue this mode of life in prison; but it was revealed to Attalus after the first conflict which he underwent in the amphitheatre that Alcibiades was not pursuing the right course in refusing to use the creatures of God, and in leaving an example which might be a stumbling-block to others. And Alcibiades was persuaded, and partook freely of all kinds of food, and thanked God. For they were not without the oversight of the grace of God, but the Holy Spirit was their counsellor.”
————————————
Note by the American Editor.
A French writer has remarked, “Ce n’est pas Spartacus qui a supprimé l’esclavage; c’est bien plutôt Blandine.”
————————————
(In every succession, p. 764.)
Here our author mentions
that he noted the succession of Bishops at Rome, but he gives his list
with no remark about Rome in particular. He adds that “in
every succession and in every city (i.e., in every See) a primitive
accordance with the law and the Gospel is maintained.” How
can our excellent Lightfoot Ap.
Fathers, part ii. vol. i. p. 435; and the same laxity, p.
384, coincident with his theory as to a virtual post-Apostolic
development of episcopacy.
Where is the evidence of any such idea or
“intent”? As for Irenæus, his testimony has been
sufficiently illustrated before, with proof that his words have not the
slightest reference to the continuity of the Roman more than any other
See, save only as the influx of visitors from other Sees helped to give
it orthodoxy by their concurrent testimony. Compare vol.
i. pp. 415, 460, and vol. v. Elucid. VI.; also Elucid. XI. pp.
157–159, this series.
————————————
Note.
It may be worth while to state here, that I have uniformly (mistakes excepted) put my chronological statements, at the head of introductions, into brackets, so as to make the reader sure that the Edinburgh edition is not to be responsible for them. Some have inferred, therefore, that what follows is from the Edinburgh; but I think my modes of expression sufficient, generally, to guard against misconception. Notes (like this) are sometimes marked, “By the American Editor,” when I have feared a misleading ambiguity. Otherwise, I have been unguarded. All the introductions in these “Remains” are mine, save the prefatory paragraphs of the translator on pp. 747, 748. Annotations on my own material are not bracketed. The very large amount of work bestowed upon this edition can only be known by comparison with the Edinburgh. In several instances of delicate criticism I have obtained valuable aid from my beloved friend, F. P. Nash, Esq., of Hobart College, especially in questions of the low Latin or ambiguous Greek.
A.C.C.
Genesis
1:1 1:1 1:1 1:1-2 1:2 1:3 1:5 1:16 1:18 1:26 1:26 1:26 1:27 1:28 1:31 2:7 2:10 2:16-17 2:20 3 3:5 3:5 3:6 3:15 3:19 3:22 3:22 3:22 3:22 4:12 4:26 5:24 5:24 6:2 6:2 6:3 6:4 6:6 6:9 7:1 8:1 8:21 8:21 9:1 9:11 11:3 11:7 11:28 12:3 12:3 15 15:13-16 17:5 17:17 18:3 18:4 18:21 19:11 20:3 22:1 22:12 22:13 22:17 23:9 23:9 23:17 25:34 27:25 29:33 29:35 30:8 30:14 30:20 32:24 34:7 35:18 35:21 35:22 37:2 37:19 37:22 37:28 37:28 37:29 38:1 38:5 38:6 38:12 39:1 41:5 41:25 41:45 42:21-24 42:22 42:24 45:2 48:7 48:16 49:3 49:7 49:10 49:10 49:10 49:21 49:27 50:26
Exodus
3 4:3-4 7:1 7:9 7:10-14 7:19-20 8:19 12 13:2 14:31 15:1 15:4 19:9 22:28 22:28 22:28 22:28 23:20-21 24:18 25:4 25:10 28:27 28:28 28:35-36 28:36-38 29 29:5-6 30:23 30:23 33:11 33:14 33:19 33:20 33:21 33:23 34:1 34:28 34:29 35:3
Leviticus
2:13 8 11:5 11:7 11:44 12:4 12:8 24:16 24:16
Numbers
1:51 3:32 3:45 5:11 11:16 11:34 12:3 12:6-7 12:7 15:25 16:31-33
Deuteronomy
2:23 4:34 4:39 4:39 6:4 6:4 6:4 6:13 6:13 6:13 6:13 8:11 9:9 10:14 10:14-15 10:17 10:17 10:17 10:17 10:17 10:20 12:11 13:1 13:1-3 13:6 17 17:6 17:6 17:15 18:15 18:15-19 19:15 21:23 25:3 25:3 25:7-9 27:15 27:17 30:15 31 32:7 32:8 32:8 32:12 32:17 32:35 32:39 32:39 33:2 33:12 34:5-6 34:6 34:10
Joshua
3:16 7:19-20 15:34 15:44 16:8 17:8 19:30 19:43 23:7 23:7 23:7 24:30
Judges
2:9 9:46 13:16 13:20 13:25 14:1
1 Samuel
1:6-7 1:9-18 1:11 2:3 5:3 9:23 12:22 15:11 16:13 16:14 17:44
2 Samuel
1 Kings
2:11 8:56-58 11:1 11:11 17 18 19:8 21:10 21:13
2 Kings
1 Chronicles
2 Chronicles
Esther
Job
3 5:12-13 29:13-17 29:15 40:19
Psalms
1:1 1:20 2:5 2:9 3:5 5 7:15 8:3 9:17 9:18 10:5 11:4 12:2-4 16:5 18:1 18:9 18:11 18:25-26 18:26 18:31 18:41 18:43 18:50 18:50 19:1 19:1 19:4 19:8 19:12 20:4 24:3 24:4 24:7 24:7 24:7 24:7-8 24:8 24:10 27:10 29 30:1-6 31:5 32:1 33:22 34:1 34:13 35:10 37:29 39:1 39:12 44:21 44:21 44:23 45:1 45:1 45:6 45:11 45:13 47:8 47:8 48:13-14 48:14 48:14 49:14 50:1 51:5 51:7 51:12 51:13 51:17 51:19 57:1 57:6 65:9 68:18 68:33 71:19 72:8 72:11 72:17 73:1-3 76:11 77:19 78:2 82:1 84:10 86:8 86:8 86:8 86:13 89:20 89:44-45 92:7 93 94:11 94:11 98:1-2 98:6 102:19-20 102:26 102:26-27 103:4 103:14-16 104:4 106:3 107:15-17 110:1 110:3 110:4 116:15 116:16 118:16 118:23 118:23 118:25 118:26 118:26 118:26 118:26-27 119:107 119:137 119:167 120 120 121:4 125:3 130:7 132:11 133:1 133:1 137:4 146:3 146:4 147:5 148:7
Proverbs
3:3-4 4:18 6:25 6:26 6:27 6:28-29 8:30 8:31 12:15 13:3 13:24 14:12 14:29 15:19 18:6 18:19 19:25 19:28 21:1 21:23 22:28 24:17 25:11 26:4 26:9
Ecclesiastes
2:8 3:1 3:2 3:5 3:7 3:20 7:26 12:4 12:7
Song of Solomon
Isaiah
1:3 1:3 1:3 1:8 1:20 2:3 3:10 6:3 9:1-2 9:2 9:2 9:6 11:1-2 11:2 11:6 12:3 19:1 19:20 22:13 24:20 26:19 26:19 27:1 28:7 28:16 29:21 33:22 40:4 40:6 40:12 40:26-27 43:24 44:6 44:6 45:21 49:15 49:18 51:7 52:15 52:15 53:1 53:1 56:4-5 61:1-3 61:9 61:9 64:4 65:1 65:25 66:2 66:21
Jeremiah
1:16 2:9 2:27 6:16 6:20 8:4 9:23-24 10:11 10:11 10:11 16:16 16:20 17:5 17:5 17:10 17:14 18:11 31:19 33:15 33:20-22
Lamentations
Ezekiel
2:6 18:21-22 18:32 18:33 21:12 27:19 27:19 33:7 33:11 33:11 37:27 48:26-27
Daniel
1:15 2:12 2:31 3:25 4:10-23 4:13 4:35 7:9 7:13 7:22 9:27 10:3 10:21 12:1 12:10
Hosea
1:2 1:7 1:10-11 5:2 5:8 6:6 6:6 6:6 9:14 11:1 13:14 13:14 14:10
Joel
Amos
Micah
Habakkuk
Zechariah
Malachi
Matthew
1 1:16 1:18-24 1:19 1:19 1:20 1:20-24 2:1-12 2:1-12 2:1-12 2:2 2:11 2:13-14 2:13-15 2:14 2:14-16 2:15 2:16 2:16 2:16 2:19-23 2:26 3:3 3:11 3:12 3:12 3:12 3:13-17 3:17 4 4:2 4:5 4:10 4:10 4:10 4:16 4:19 4:24 5:3 5:3 5:5 5:6 5:7 5:7 5:8 5:8 5:8 5:8 5:8 5:8 5:8 5:8 5:9 5:9 5:10 5:14 5:14 5:14-15 5:16 5:17 5:18 5:18 5:18 5:22 5:28 5:28-29 5:34-35 5:37 5:37 5:39 5:39-41 5:40 5:44 5:44-45 5:45 5:45 5:45 6:6 6:6 6:8 6:9 6:13 6:22 6:24 6:25 6:27 6:32 6:32 6:33 6:33 6:33 6:33 6:33 6:33 6:34 7:2 7:6 7:6 7:6 7:6 7:6 7:7 7:7 7:7 7:9-11 7:12 7:12 7:13-14 7:21 8:1-4 8:9 8:11 8:11 8:11-12 8:24-26 8:26 8:29 8:31 9 9:13 9:13 9:17 9:20-22 9:20-26 9:37 9:37-38 9:37-38 10 10:2-4 10:4 10:5 10:7-10 10:8 10:9 10:10 10:10 10:11 10:12 10:12-15 10:16 10:16 10:16 10:23 10:24 10:25 10:26 10:28 10:28 10:29-30 10:30 10:33 10:34 10:34 10:34 10:35-36 10:39 10:42 11:8 11:8 11:9 11:10 11:11 11:11 11:23 11:25 11:25 11:25 11:25 11:25 11:25 11:27 11:27 11:27 11:28 11:29 11:30 11:30 12:7 12:7 12:19 12:25 12:26 12:33 12:33 12:34 12:36 12:41 12:41 12:42 12:42 12:44 12:45 12:50 13 13:3 13:11 13:17 13:23 13:35 13:39 13:39 13:41 13:43 13:43 13:46 13:52 14:17 14:25 15:13 15:14 15:14 16:13 16:16 16:18 16:19 16:19 16:22 16:24 16:27 17:5 17:20 17:20 17:20 17:21 18:7 18:7 18:7 18:10 18:16 18:18 18:18 19:8 19:12 19:12 19:16 19:16 19:17 19:17 19:17 19:23 19:24 19:28 19:28 19:29 20:16 20:28 21:8-9 21:9 21:9 21:22 21:22 22 22:2-14 22:3-14 22:11 22:12 22:23 22:29 22:29 22:30 22:30 22:32 22:39 22:39 22:42-45 23 23:2-3 23:2-3 23:3 23:9 23:9 23:23-24 23:25-26 23:35 23:37 24 24:2 24:2 24:15 24:24 24:27 24:30 24:30 24:34 24:35 24:45-50 24:45-51 25:2 25:27-30 25:33 25:35-36 25:36 25:40 25:41 25:41 26:21 27:13-14 27:15-18 27:15-26 27:19 27:19 27:21-23 27:25 27:25 27:25 27:29 27:34 27:34 27:40-42 27:45 27:45 27:46 27:48 27:51 27:51 27:51-53 27:52 27:52 27:53 27:56 27:60 27:62 27:62-66 27:63 27:63 28:1-8 28:5-7 28:11-15 28:13 28:19-20 28:19-20 28:20
Mark
1:4 1:13 1:16-17 3:17 4:3 4:8 4:20 4:34 5:15 6:3 6:9 6:9 6:11 6:37-44 7:34 9:29 9:49 10:5-6 10:18 10:44 10:46 10:49 11:25 12:24 12:24 12:27 12:29 12:31 12:33 13:31 15:21 15:34 15:40 16:15-18 16:15-19 16:16 16:16
Luke
1:1-4 1:4 1:6 1:14 1:26-38 1:26-38 1:28 1:28 1:28 1:32-33 1:33 1:34 1:35 1:36 1:36 1:39-40 1:43 1:44 1:48 1:48 1:67 1:79 2:1 2:1-6 2:8-12 2:14 2:19 2:21-24 2:22-35 2:23 2:25-35 2:25-38 2:26 2:34 2:35 2:36-38 2:41-52 2:42-47 2:46-52 2:49 3:1 3:21-23 3:22 4 4:1-13 4:8 4:8 6 6:20 6:29 6:30 6:36 6:38 6:44 6:46 6:46 7:8 7:37-38 8:5 8:18 9:62 10 10:4 10:5 10:5-6 10:16 10:18 10:18-19 10:21 10:21 10:21 10:21 10:21 10:22 10:22 10:22 10:24 11 11:2 11:9 11:20 11:22 11:31 11:31 11:32 11:32 11:34 11:51 11:52 11:52 11:52 12:6-7 12:17 12:19 12:20 12:24 12:25 12:34 12:35 12:42 12:49 12:49 12:51-53 12:53 13:25 13:29 13:29 13:34 15:6 16:8 17:1 17:1 17:6 17:11-19 18:6-8 18:18 18:18 18:19 19 19:5 19:38 19:43-44 19:44 20:36 20:38 21:11 22:33 23:6-11 23:34 23:34 23:34 23:34 23:34 23:39-43 23:42-43 23:43 23:44-49 23:46 23:46 23:48 24:10 24:21 24:29 24:34 24:37 24:46 24:49 24:50
John
1:1-3 1:4-9 1:14 1:18 1:29 2:20 2:20 3:5 3:5 3:5 3:6 3:18 3:31 4:6 4:27 5:5-9 5:5-9 5:23 6:27 7 7:38 8:11 8:12 8:34 8:44 8:56-58 9:2-3 9:5 9:6-7 9:39 10:3 10:9 10:12-13 10:16 10:16 10:18 10:22 11:1-16 11:43 12:5 12:34 13:23 13:35 13:35 14:1 14:23 14:26 14:30 15:13 16:2 18:17 18:31 18:33-38 18:36 19:2-3 19:6-7 19:11 19:11 19:12 19:13 19:26-27 19:26-27 19:26-27 19:28 19:30 19:31-34 19:34 19:38-42 20:17 20:19 20:19 20:22-23 20:26 20:29 20:31 21:11 21:20 21:22
Acts
1:1 1:12 1:23 2:1 3:2 3:7 3:17 3:22 3:22-23 3:24 4:6 4:12 4:32 4:32-37 5 5:1-11 5:15 5:20-25 5:29 5:35-39 5:38 5:38 5:39 7:37 7:60 7:60 7:60 8 8:9-11 8:13 8:18-24 8:39 9:11 9:36 10 10:4 10:9-35 10:9-35 10:11 12:4 12:12 13 13:1 13:1 13:22 14:12 15 15:20 15:20 15:28 15:39 16:4 17:21 17:30 18:9 20:7 20:16 20:29-31 21:18-26 22:5 23:2 23:9 23:11 26:7 27:16 28 28:1
Romans
1:5-15 1:8 1:20 1:25 1:32 1:32 2:11 2:12 2:12 2:28 3:3-10 3:23-26 5:4 6:3-4 6:12-19 7:2 7:9 7:18 7:24 8:6 8:7 8:9 8:15 8:18 8:18 8:18 8:20 8:29 8:29 8:34 9:18 10:18 11:1 11:15 11:26 11:34 12:2 12:10 12:17 12:19 12:19 13:2 13:10 13:13 13:14 14:15 15:4 15:19 15:20 16 16:15-17 16:17-19 16:18 16:20 16:21
1 Corinthians
1:18 1:18 1:18 1:24 1:31 2:9 2:9 2:13-14 2:14 3:19 5:5 5:7-8 5:9 5:11 5:11 5:11 6:7 6:9 6:18-19 6:19 7:5 7:5 7:29 7:32 7:34 8:12-13 9:27 10:4 10:12 10:20 10:20-21 10:21 10:21 10:31 10:32-33 11:1 11:1 11:10 12 12:8-10 12:29 13:1 13:1 14:7 14:40 15:6 15:8 15:10 15:19 15:32 15:32 15:33 15:41 15:44 15:44 15:46 15:49 15:52 15:55 15:58 16:2 16:8 16:13-14
2 Corinthians
1:22 2:15 4:16 4:17 4:18 5:1 5:10 5:11 6:3 6:14-15 8:12 8:23 9:13 10:13-16 10:17 11:3 11:13 11:14 11:29 12:2 12:4 12:13 13:15
Galatians
1:1 2:9 2:9 2:11 3:13 4:6 4:10 4:26 5:7 5:21 5:22 5:24 6:1 6:3-4 6:4 6:17
Ephesians
1:13 1:18 1:21 2:2 2:14 2:14 3:10 3:15 4:19 4:27 4:28 4:29-32 4:30 4:30 5:1-21 5:3 5:5 5:6 5:15 6:4 6:9 6:10-17
Philippians
2:6 2:10 2:11 2:15 2:15-16 3:5 3:9 3:11 3:14 3:20 4:1 4:3 4:6
Colossians
1:5 2:8 2:8 2:16 2:18 3:2 3:5 3:5 3:9 3:18-22 3:25 4:6 4:16
1 Thessalonians
2 Thessalonians
1 Timothy
2:4 2:8 2:24 3:1-4 3:3 3:15 5:6 5:13 6:5 6:8 6:10 6:10 6:11 6:17 6:20
2 Timothy
1:14 1:18 2:5 2:7 2:7 2:15 2:24 2:24 2:26 3:5 3:5 3:8 3:8-9 4:1 4:8 4:8
Titus
Hebrews
4:13 5:1 7:2 7:21 10:23 10:26 10:30 10:33-34 11:5 11:35 11:37 11:38 13:4 13:7
James
1:5 1:19 1:20 1:27 2:1 2:14 3:1 3:1-2 3:2 3:13 3:15 4:6 5:12 5:17-18 8
1 Peter
1:15 2:4 2:9 2:12 3 3:9 3:20 4:11 5:1-4 5:5 5:6 5:8 5:8
Jude
Revelation
1:5 1:10 2:7 2:9 2:23 3:14 4:4 4:4 5:6 7:4 7:8 7:17 11:3-12 11:3-12 11:3-12 11:3-12 11:5 12:7 14:4 14:4 14:13 19:10 19:15 19:16 20:4 20:5-6 21:2 21:3 21:4 22:2 22:11 22:18-19
Tobit
1:7 1:17-18 2:10 2:10 4:15 8:7-8
Judith
Wisdom of Solomon
1 1:4 2:1-5 3:7 5:14 11:16 11:20 12:1 12:2 15:1-2 19:17 31
Baruch
Susanna
Bel and the Dragon
1 Maccabees
2 Maccabees
Sirach
3:24 5:7-18 5:14 6:1-4 7:29-32 9:4 9:4 9:5 9:8-9 9:12 10:7 11:7-8 16:23 18:30 22:15 27:17-30 27:17-30 28 28 32:1-3 34:13-14 35:1-3 42:7 42:24 45:9 48:9
i iii v vi 1 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 41 43 44 45 46 47 48 49 50 51 53 54 55 56 57 58 59 60 61 62 63 64 65 66 67 69 70 71 73 74 75 76 77 78 79 80 81 82 83 84 85 86 87 88 89 90 91 92 93 94 95 96 97 98 99 100 101 102 103 104 105 106 107 108 109 110 111 112 113 114 115 116 117 118 119 120 121 122 123 124 125 126 127 128 129 130 131 132 133 134 135 136 137 138 139 140 141 142 143 144 145 146 147 148 149 150 151 152 153 154 155 156 157 158 159 160 161 162 163 164 165 166 167 168 169 170 171 172 173 174 175 176 177 178 179 180 181 182 183 184 185 186 187 188 189 190 191 192 193 194 195 196 197 198 199 200 201 202 203 204 205 206 207 208 209 210 211 213 215 216 217 218 219 220 221 222 223 224 225 226 227 228 229 230 231 232 233 234 235 236 237 238 239 240 241 242 243 244 245 246 247 248 249 250 251 252 253 254 255 256 257 258 259 260 261 262 263 264 265 266 267 268 269 270 271 272 273 274 275 276 277 278 279 280 281 282 283 284 285 286 287 288 289 290 291 292 293 294 295 296 297 298 299 300 301 302 303 304 305 306 307 308 309 310 311 312 313 314 315 316 317 318 319 320 321 322 323 324 325 326 327 328 329 330 331 332 333 334 335 336 337 338 339 340 341 342 343 344 345 346 347 349 350 351 352 353 354 355 356 357 358 359 360 361 362 363 364 365 366 367 368 369 370 371 372 373 374 375 376 377 378 379 380 381 382 383 384 385 386 387 388 389 390 391 392 393 394 395 396 397 398 399 400 401 402 403 404 405 406 407 408 409 410 411 412 413 414 415 416 417 418 419 420 421 422 423 424 425 426 427 428 429 430 431 432 433 434 435 436 437 438 439 440 441 442 443 444 445 446 447 448 449 450 451 452 453 454 455 456 457 458 459 460 461 462 463 464 465 466 467 468 469 470 471 472 473 474 475 476 477 478 479 480 481 482 483 484 485 486 487 488 489 490 491 492 493 494 495 496 497 498 499 500 501 502 503 504 505 506 507 508 509 510 511 512 513 514 515 516 517 518 519 520 521 522 523 524 525 526 527 528 529 530 531 532 533 534 535 536 537 538 539 540 541 542 543 544 545 546 547 548 549 550 551 552 553 554 555 556 557 558 559 560 561 562 563 564 565 566 567 568 569 570 571 572 573 574 575 576 577 578 579 580 581 582 583 584 585 586 587 588 589 590 591 592 593 594 595 596 597 598 599 601 602 603 604 605 606 607 609 610 611 612 613 614 615 616 617 618 619 620 621 622 623 624 625 626 627 628 629 630 631 632 633 634 635 636 637 638 639 640 641 642 643 644 645 647 648 649 651 652 653 654 655 656 657 658 659 660 661 662 663 664 665 666 667 668 669 670 671 672 673 674 675 676 677 678 679 680 681 682 683 684 685 686 687 688 689 690 691 692 693 694 695 696 697 698 699 700 701 702 703 704 705 706 707 708 709 710 711 712 713 714 715 716 717 718 719 720 721 722 723 724 725 726 727 728 729 730 731 732 733 734 735 736 737 738 739 740 741 742 743 745 747 748 749 750 751 752 753 754 755 756 757 758 759 760 761 762 763 764 765 766 767 768 769 770 771 772 773 774 775 776 777 778 779 780 781 782 783 784 785