BARNABAS
CHAPTER I.--AFTER THE SALUTATION, THE WRITER DECLARES THAT HE WOULD COMMUNICATE TO HIS BRETHREN SOMETHING OF THAT WHICH HE HAD HIMSELF RECEIVED.
All hail, ye sons and daughters, in the name of our Lord Jesus Christ, who loved us in peace.
Seeing that the divine fruits of righteousness abound among you, I rejoice exceedingly and above measure in your happy and honoured spirits, because ye have with such effect received the engrafted spiritual gift. Wherefore also I inwardly rejoice the more, hoping to be saved, because I truly perceive in you the Spirit poured forth from the rich Lord s of love. Your greatly desired appearance has thus filled me with astonishment over you. I am therefore pursuaded of this, and fully convinced in my own mind, that since I began to speak among you I understand many things, because the Lord hath accompanied me in the way of righteousness. I am also on this account bound by the strictest obligation to love you above my own soul, because great are the faith and love dwelling in you, while you hope for the life which He has promised. Considering this, therefore, that if I should take the trouble to communicate to you some portion of what I have myself received, it will prove to me a sufficient reward that I minister to such spirits, I have hastened briefly to write unto you, in order that, along with your faith, ye might have perfect knowledge. The doctrines of the Lord, then, are three: the hope of life, the beginning and the completion of it. For the Lord hath made known to us by the prophets both the things which are past and present, giving us also the first-fruits of the knowledge of things to come, which things as we see accomplished, one by one, we ought with the greater richness of faith and elevation of spirit to draw near to Him with reverence. I then, not as your teacher, but as one of yourselves, will set forth a few things by which in present circumstances ye may be rendered the more joyful.
CHAPTER II -- THE JEWISH SACRIFICES ARE NOW ABOLISHED.
Since, therefore, the days are evil, and Satan possesses the power of this world, we ought to give heed to ourselves, and diligently inquire into the ordinances of the Lord. Fear and patience, then, are helpers of our faith; and long-suffering and continence are things which fight on our side. While these remain pure in what respects the Lord, Wisdom, Understanding, Science, and Knowledge rejoice along with them. For He hath revealed to us by all the prophets that He needs neither sacrifices, nor burnt-offerings, nor oblations, saying thus, "What is the multitude of your sacrifices unto Me, saith the Lord? I am full of burnt-offerings, and desire not the fat of lambs, and the blood of bulls and goats, not when ye come to appear before Me: for who hath required these things at your hands? Tread no more My courts, not though ye bring with you fine flour. Incense is a vain abomination unto Me, and your new moons and sabbaths I cannot endure." He has therefore abolished these things, that the new law of our Lord Jesus Christ, which is without the yoke of necessity, might have a human oblation. And again He says to them, "Did I command your fathers, when they went out from the land of Egypt, to offer unto Me burnt-offerings and sacrifices? But this rather I commanded them, Let no one of you cherish any evil in his heart against his neighbour, and love not an oath of falsehood." We ought therefore, being possessed of understanding, to perceive the gracious intention of our Father; for He speaks to us, desirous that we, not going astray like them, should ask how we may approach Him. To us, then, He declares, "A sacrifice [pleasing] to God is a broken spirit; a smell of sweet savour to the Lord is a heart that glorifieth Him that made it." We ought therefore, brethren, carefully to inquire concerning our salvation, lest the wicked one, having made his entrance by deceit, should huff us forth from our [true] life.
CHAPTER III.--THE FASTS OF THE JEWS ARE NOT TRUE FASTS, NOR ACCEPTABLE TO GOD.
He says then to them again concerning these things, "Why do ye fast to Me as on this day, saith the Lord, that your voice should be heard with a cry? I have not chosen this fast, saith the Lord, that a man should humble his soul. Nor, though ye bend your neck like a ring, and put upon you sackcloth and ashes, will ye call it an acceptable fast." To us He saith, "Behold, this is the fast that I have chosen, saith the Lord, not that a man should humble his soul, but that he should loose every band of iniquity, untie the fastenings of harsh agreements, restore to liberty them that are bruised, tear in pieces every unjust engagement, feed the hungry with thy bread, clothe the naked when thou seest him, bring the homeless into thy house, not despise the humble if thou behold him, and not [turn away] from the members of thine own family. Then shall thy dawn break forth, and thy healing shall quickly spring up, and righteousness shall go forth before thee, and the glory of God shall encompass thee; and then thou shalt call, and God shall hear thee; whilst thou art yet speaking, He shall say, Behold, I am with thee; if thou take away from thee the chain [binding others], and the stretching forth of the hands [to sweat falsely], and words of murmuring, and give cheerfully thy bread to the hungry, and show compassion to the soul that has been humbled." To this end, therefore, brethren, He is long-suffering, foreseeing how the people whom He has prepared shall with guilelessness believe in His Beloved. For He revealed all these things to us beforehand, that we should not rush forward as rash acceptors of their laws.
CHAPTER IV.--ANTICHRIST IS AT HAND: LET US THEREFORE AVOID JEWISH ERRORS.
It therefore behoves us, who inquire much concerning events at hand, to search diligently into those things which are able to save us. Let us then utterly flee from all the works of iniquity, lest these should take hold of us; and let us hate the error of the present time, that we may set our love on the world to come: let us not give loose reins to our soul, that it should have power to run with sinners and the wicked, lest we become like them. The final stumbling-block (or source of danger) approaches, concerning which it is written, as Enoch says, "For for this end the Lord has cut short the times and the days, that His Beloved may hasten; and He will come to the inheritance." And the prophet also speaks thus: "Ten kingdoms shall reign upon the earth, and a little king shall rise up after them, who shall subdue under one three of the kings. In like manner Daniel says concerning the same, "And I beheld the fourth beast, wicked and powerful, and more savage than all the beasts of the earth, and how from it sprang up ten horns, and out of them a little budding horn, and how it subdued under one three of the great horns." Ye ought therefore to understand. And this also I further beg of you, as being one of you, and loving you both individually and collectively more than my own soul, to take heed now to yourselves, and not to be like some, adding largely to your sins, and saying, "The covenant is both theirs and ours." But they thus finally lost it, after Moses had already received it. For the Scripture saith, "And Moses was fasting in the mount forty days and forty nights, and received the covenant from the Lord, tables of stone written with the finger of the hand of the Lord;" but turning away to idols, they lost it. For the Lord speaks thus to Moses: "Moses go down quickly; for the people whom thou hast brought out of the land of Egypt have transgressed." And Moses understood [the meaning of God], and cast the two tables out of his hands; and their covenant was broken, in order that the covenant of the beloved Jesus might be sealed upon our heart, in the hope which flows from believing in Him. Now, being desirous to write many things to you, not as your teacher, but as becometh one who loves you, I have taken care not to fail to write to you from what I myself possess, with a view to your purification. We take earnest heed in these last days; for the whole [past] time of your faith will profit you nothing, unless now in this wicked time we also withstand coming sources of danger, as becometh the sons of God. That the Black One may find no means of entrance, let us flee from every vanity, let us utterly hate the works of the way of wickedness. Do not, by retiring apart, live a solitary life, as if you were already [fully] justified; but coming together in one place, make common inquiry concerning what tends to your general welfare. For the Scripture saith, "Woe to them who are wise to themselves, and prudent in their own sight!" Let us be spiritually-minded: let us be a perfect temple to God. As much as in us lies, let us meditate upon the fear of God, and let us keep His commandments, that we may rejoice in His ordinances. The Lord will judge the world without respect of persons. Each will receive as he has done: if he is righteous, his righteousness will precede him; if he is wicked, the reward of wickedness is before him. Take heed, lest resting at our ease, as those who are the called [of God], we should fall asleep in our sins, and the wicked prince, acquiring power over us, should thrust us away from the kingdom of the Lord. And all the more attend to this, my brethren, when ye reflect and behold, that after so great signs and wonders were wrought in Israel, they were thus [at length] abandoned. Let us beware lest we be found [fulfilling that saying], as it is written, "Many are called, but few are chosen."
CHAPTER V.--THE NEW COVENANT, FOUNDED ON THE SUFFERINGS OF CHRIST, TENDS TO OUR SALVATION, BUT TO THE JEWS' DESTRUCTION.
For to this end the Lord endured to deliver up His flesh to corruption, that we might be sanctified through the remission of sins, which is effected by His blood of sprinkling. For it is written concerning Him, partly with reference to Israel, and partly to us; and [the Scripture] saith thus: "He was wounded for our transgressions, and braised for our iniquities: with His stripes we are healed. He was brought as a sheep to the slaughter, and as a lamb which is dumb before its shearer." Therefore we ought to be deeply grateful to the Lord, because He has both made known to us things that are past, and hath given us wisdom concerning things present, and hath not left us without understanding in regard to things which are to come. Now, the Scripture saith, "Not unjustly are nets spread out for birds." This means that the man perishes justly, who, having a knowledge of the way of righteousness, rushes off into the way of darkness. And further, my brethren: if the Lord endured to suffer for our soul, He being Lord of all the world, to whom God said at the foundation of the world, "Let us make man after our image, and after our likeness," understand how it was that He endured to suffer at the hand of men. The prophets, having obtained grace from Him, prophesied concerning Him. And He (since it behoved Him to appear in flesh), that He might abolish death, and reveal the resurrection from the dead, endured [what and as He did], in order that He might fulfill the promise made unto the fathers, and by preparing a new people for Himself, might show, while He dwelt on earth, that He, when He has raised mankind, will also judge them. Moreover, teaching Israel, and doing so great miracles and signs, He preached [the truth] to him, and greatly loved him. But when He chose His own apostles who where to preach His Gospel, [He did so from among those] who were sinners above all sin, that He might show He came "not to call the righteous, but sinners to repentance." Then He manifested Himself to be the Son of God. For if He had not come in the flesh, how could men have been saved by beholding Him? Since looking upon the sun which is to cease to exist, and is the work of His hands, their eyes are not able to bear his rays. The Son of God therefore came in the flesh with this view, that He might bring to a head the sum of their sins who had persecuted His prophets to the death. For this purpose, then, He endured. For God saith, "The stroke of his flesh is from them;" and "when I shall smite the Shepherd, then the sheep of the flock shall be scattered." He himself willed thus to suffer, for it was necessary that He should suffer on the tree. For says he Who prophesies regarding Him, "Spare my soul from the sword, fasten my flesh with nails; for the assemblies of the wicked have risen up against me." And again he says, "Behold, I have given my back to scourges, and my cheeks to strokes, and I have set my countenance as a firm rock."
CHAPTER VI.--THE SUFFERINGS OF CHRIST, AND THE NEW COVENANT, WERE ANNOUNCED BY THE PROPHETS.
When, therefore, He has fulfilled the commandment, what saith He? "Who is he that will contend with Me? let him oppose Me: or who is he that will enter into judgment with Me? let him draw near to the servant of the Lord." "Woe unto you, for ye shall all wax old, like a garment, and the moth shall eat you up." And again the prophet says, "Since as a mighty stone He is laid for crushing, behold I cast down for the foundations of Zion a stone, precious, elect, a corner-stone, honourable." Next, what says He? "And he who shall trust" in it shall live for ever." Is our hope, then, upon a stone? Far from it. But [the language is used] inasmuch as He laid his flesh [as a foundation] with power; for He says, "And He placed me as a firm rock." And the prophet says again, "The stone which the builders rejected, the same has become the head of the corner." And again he says, "This is the great and wonderful day which the Lord hath made. I write the more simply unto you, that ye may understand. I am the off-scouring of your love. What, then, again says the prophet? "The assembly of the wicked surrounded me; they encompassed me as bees do a honeycomb," and "upon my garment they cast lots." Since, therefore, He was about to be manifested and to suffer in the flesh, His suffering was foreshown. For the prophet speaks against Israel, "Woe to their soul, because they have counselted an evil counsel against themselves, saying, Let us bind the just one, because he is displeasing to us." And Moses also says to them, "Behold these things, saith the Lord God: Enter into the good land which the Lord sware [to give] to Abraham, and Isaac, and Jacob, and inherit ye it, a land flowing with milk and honey." What, then, says Knowledge? Learn: "Trust," she says, "in Him who is to be manifested to you in the flesh--that is, Jesus." For man is earth in a suffering state, for the formation of Adam was from the face of the earth. What, then, meaneth this: "into the good land, a land flowing with milk and honey?" Blessed be our Lord, who has placed in us wisdom and understanding of secret things. For the prophet says, "Who shall understand the parable of the Lord, except him who is wise and prudent, and who loves his Lord?" Since, therefore, having renewed us by the remission of our sins, He hath made us after another pattern, [it is His purpose] that we should possess the soul of children, inasmuch as He has created us anew by His Spirit. For the Scripture says concerning us, while He speaks to the Son, "Let Us make man after Our image, and after Our likeness; and let them have dominion over the beasts of the earth, and the fowls of heaven, and the fishes of the sea." And the Lord said, on beholding the fair creature man, "Increase, and multiply, and replenish the earth." These things [were spoken] to the Son. Again, I will show thee how, in respect to us, He has accomplished a second fashioning in these last days. The Lord says, "Behold, I will make the last like the first." In reference to this, then, the prophet proclaimed, "Enter ye into the land flowing with milk and honey, and have dominion over it." Behold, therefore, we have been refashioned, as again He says in another prophet, "Behold, saith the Lord, I will take away from these, that is, from those whom the Spirit of the Lord foresaw, their stony hearts, and I will put hearts of flesh within them," because He was to be manifested in flesh, and to sojourn among us. For, my brethren, the habitation of our heart is a holy temple to the Lord. For again saith the Lord, "And wherewith shall I appear before the Lord my God, and be glorified?" He says, "I will confess to thee in the Church in the midst of my brethren; and I will praise thee in the midst of the assembly of the saints." We, then, are they whom He has led into the good land. What, then, mean milk and honey? This, that as the infant is kept alive first by honey, and then by milk, so also we, being quickened and kept alive by the faith of the promise and by the word, shall live ruling over the earth. But He said above, "Let them increase, and nile over the fishes." Who then is able to govern the beasts, or the fishes, or the fowls of heaven? For we ought to perceive that to govern implies authority, so that one should command and rule. If, therefore, this does not exist at present, yet still He has promised it to us. When? When we ourselves also have been made perfect [so as] to become heirs of the covenant of the Lord."
CHAPTER VII.--FASTING, AND THE GOAT SENT AWAY, WERE TYPES OF CHRIST.
Understand, then, ye children of gladness, that the good Lord has foreshown all things to us, that we might know to whom we ought for everything to render thanksgiving and praise. If therefore the Son of God, who is Lord all things], and who will judge the living and the dead, suffered, that His stroke might give us life, let us believe that the Son of God could not have suffered except for our sakes. Moreover, when fixed to the cross, He had given Him to drink vinegar and gall. Hearken how the priests of the people gave previous indications of this. His commandment having been written, the Lord enjoined, that whosoever did not keep the fast should be put to death, because He also Himself was to offer in sacrifice for our sins the vessel of the Spirit, in order that the type established in Isaac when he was offered upon the altar might be fully accomplished. What, then, says He in the prophet? "And let them eat of the goat which is offered, with fasting, for all their sins." Attend carefully: "And let all the priests alone eat the inwards, unwashed with vinegar." Wherefore? Because to me, who am to offer my flesh for the sins of my new people, ye are to give gall with vinegar to drink: eat ye alone, while the people fast and mourn in sackcloth and ashes. [These things were done] that He might show that it was necessary for Him to suffer for them. How, then, ran the commandment? Give your attention. Take two goats of goodly aspect, and similar to each other, and offer them. And let the priest take one as a burnt-offering for sins. And what should they do with the other? "Accursed," says He, "is the one." Mark how the type of Jesus now comes out. "And all of you spit upon it, and pierce it, and encircle its head with scarlet wool, and thus let it be driven into the wilderness." And when all this has been done, he who bears the goat brings it into the desert, and takes the wool off from it, and places that upon a shrub which is called Rachia, of which also we are accustomed to eat the fruits when we find them in the field. Of this kind of shrub alone the fruits are sweet. Why then, again, is this? Give good heed. [You see] "one upon the altar, and the other accursed;" and why [do you behold] the one that is accursed crowned? Because they shall see Him then in that day having a scarlet robe about his body down to his feet; and they shall say, Is not this He whom we once despised, and pierced, and mocked, and crucified? Truly this is He who then declared Himself to be the Son of God. For how like is He to Him! With a view to this, [He required] the goats to be of goodly aspect, and similar, that, when they see Him then coming, they may be amazed by the likeness of the goat. Behold, then, the type of Jesus who was to suffer. But why is it that they place the wool in the midst of thorns? It is a type of Jesus set before the view of the Church. [They place the wool among thorns], that any one who wishes to bear it away may find it necessary to suffer much, because the thorn is formidable, and thus obtain it only as the result of suffering. Thus also, says He, "Those who wish to behold Me, and lay hold of My kingdom, must through tribulation and suffering obtain Me."
CHAPTER VIII.--THE RED HEIFER A TYPE OF CHRIST.
Now what do you suppose this to be a type of, that a command was given to Israel, that men of the greatest wickedness should offer a heifer, and slay and burn it, and, that then boys should take the ashes, and put these into vessels, and bind round a stick purple wool along with hyssop, and that thus the boys should sprinkle the people, one by one, in order that they might be purified from their sins? Consider how He speaks to you with simplicity. The calf is Jesus: the sinful men offering it are those who led Him to the slaughter. But now the men are no longer guilty, are no longer regarded as sinners. And the boys that sprinkle are those that have proclaimed to us the remission of sins and purification of heart. To these He gave authority to preach the Gospel, being twelve in number, corresponding to the twelve tribes of Israel. But why are there three boys that sprinkle? To correspond to Abraham, and Isaac, and Jacob, because these were great with God. And why was the wool [placed] upon the wood? Because by wood Jesus holds His kingdom, so that [through the cross] those believing on Him shall live for ever. But why was hyssop joined with the wool? Because in His kingdom the days will be evil and polluted in which we shall be saved, [and] because he who suffers in body is cured through the cleansing efficacy of hyssop. And on this account the things which stand thus are clear to us, but obscure to them because they did not hear the voice of the Lord.
CHAPTER IX.--THE SPIRITUAL MEANING OF CIRCUMCISION.
He speaks moreover concerning our ears, how He hath circumcised both them and our heart. The Lord saith in the prophet, "In the hearing of the ear they obeyed me." And again He saith, "By hearing, those shall hear who are afar off; they shall know what I have done." And, "Be ye circumcised in your hearts, saith the Lord." And again He says, "Hear, O lsrael, for these things saith the Lord thy God." And once more the Spirit of the Lord proclaims, "Who is he that wishes to live for ever? By hearing let him hear the voice of my servant." And again He saith, "Hear, O heaven, and give ear, O earth, for God hath spoken." These are in proof. And again He saith, "Hear the word of the Lord, ye rulers of this people." And again He saith, "Hear, ye children, the voice of one crying in the wilderness." Therefore He hath circumcised our ears, that we might hear His word and believe, for the circumcision in which they trusted is abolished. For He declared that circumcision was not of the flesh, but they transgressed because an evil angel deluded them. He saith to them, "These things saith the Lord your God"-(here I find a new commandment)--"Sow not among thorns, but circumcise yourselves to the Lord." And why speaks He thus: "Circumcise the stubbornness of your heart, and harden not your neck?" And again: "Behold, saith the Lord, all the nations are uncircumcised in the flesh, but this people are uncircumcised in heart." But thou wilt say, "Yea, verily the people are circumcised for a seal." But so also is every Syrian and Arab, and all the priests of idols: are these then also within the bond of His covenant? Yea, the Egyptians also practise circumcision. Learn then, my children, con cerning all things richly, that Abraham, the first who enjoined circumcision, looking forward in spirit to Jesus, practised that rite, having received the mysteries of the three letters. For [the Scripture] saith, "And Abraham circumcised ten, and eight, and three hundred men of his household." What, then, was the knowledge given to him in this? Learn the eighteen first, and then the three hundred. The ten and the eight are thus denoted--Ten by I, and Eight by H. You have [the initials of the, name of] Jesus. And because the cross was to express the grace [of our redemption] by the letter The says also, "Three Hundred." He signifies, therefore, Jesus by two letters, and the cross by one. He knows this, who has put within us the engrafted gift of His doctrine. No one has been admitted by me to a more excellent piece of knowledge than this, but I know that ye are worthy.
CHAPTER X.--SPIRITUAL SIGNIFICANCE OF THE PRECEPTS OF MOSES RESPECTING DIFFERENT KINDS OF FOOD.
Now, wherefore did Moses say, "Thou shalt not eat the swine, nor the eagle, nor the hawk, nor the raven, nor any fish which is not possessed of scales?" He embraced three doctrines in his mind [in doing so]. Moreover, the Lord saith to them in Deuteronomy, "And I will establish my ordinances among this people." Is there then not a command of God they should not eat [these things]? There is, but Moses spoke with a spiritual reference. For this reason he named the swine, as much as to say, "Thou shalt not join thyself to men who resemble swine." For when they live in pleasure, they forget their Lord; but when they come to want, they acknowledge the Lord. And [in like manner] the swine, when it has eaten, does not recognize its master; but when hungry it cries out, and on receiving food is quiet again. "Neither shalt thou eat," says he "the eagle, nor the hawk, nor the kite, nor the raven." "Thou shalt not join thyself," he means, "to such men as know not how to procure food for themselves by labour and sweat, but seize on that of others in their iniquity, and although wearing an aspect of simplicity, are on the watch to plunder others." So these birds, while they sit idle, inquire how they may devour the flesh of others, proving themselves pests [to all] by their wickedness. "And thou shalt not eat," he says, "the lamprey, or the polypus, or the cuttlefish." He means, "Thou shalt not join thyself or be like to such men as are ungodly to the end, and are condemned to death." In like manner as those fishes, above accursed, float in the deep, not swimming [on the surface] like the rest, but make their abode in the mud which lies at the bottom. Moreover, "Thou shall not," he says, "eat the hare." Wherefore? "Thou shall not be a corrupter of boys, nor like unto such." Because the hare multiplies, year by year, the places of its conception; for as many years as it lives so many it has. Moreover, "Thou shall not eat the hyena." He means, "Thou shall not be an adulterer, nor a corrupter, nor be like to them that are such." Wherefore? Because that animal annually changes its sex, and is at one time male, and at another female. Moreover, he has rightly detested the weasel. For he means, "Thou shalt not be like to those whom we hear of as committing wickedness with the mouth, on account of their uncleanness; nor shall thou be joined to those impure women who commit iniquity with the mouth. For this animal conceives by the mouth." Moses then issued three doctrines concerning meats with a spiritual significance; but they received them according to fleshly desire, as if he had merely spoken of [literal] meats. David, however, comprehends the knowledge of the three doctrines, and speaks in like manner: "Blessed is the man who hath not walked in the counsel of the ungodly," even as the fishes [referred to] go in darkness to the depths [of the sea]; "and hath not stood in the way of sinners," even as those who profess to fear the Lord, but go astray like swine; "and hath not sat in the seat of scorners," even as those birds that lie in wait for prey. Take a full and firm grasp of this spiritual knowledge. But Moses says still further, "Ye shall eat every animal that is cloven-footed and ruminant." What does he mean? [The ruminant animal denotes him] who, on receiving food, recognizes Him that nourishes him, and being satisfied by Him, is visibly made glad. Well spake [Moses], having respect to the commandment. What, then, does he mean? That we ought to join ourselves to those that fear the Lord, those who meditate in their heart on the commandment which they have received, those who both utter the judgments of the Lord and observe them, those who know that meditation is a work of gladness, and who ruminate upon the word of the Lord. But what means the cloven-footed? That the righteous man also walks in this world, yet looks forward to the holy state [to come]. Behold how well Moses legislated. But how was it possible for them to understand or comprehend these things? We then, rightly understanding his commandments, explain them as the Lord intended. For this purpose He circumcised our ears and our hearts, that we might understand these things.
CHAPTER XI.--BAPTISM AND THE CROSS PREFIGURED IN THE OLD TESTAMENT.
Let us further inquire whether the Lord took any care to foreshadow the water [of baptism] and the cross. Concerning the water, indeed, it is written, in reference to the Israelites, that they should not receive that baptism which leads to the remission of sins, but should procure another for themselves. The prophet therefore declares, "Be astonished, O heaven, and let the earth tremble at this, because this people hath committed two great evils: they have forsaken Me, a living fountain, and have hewn out for themselves broken cisterns. Is my holy hill Zion a desolate rock? For ye shall be as the fledglings of a bird, which fly away when the nest is removed." And again saith the prophet, "I will go before thee and make level the mountains, and will break the brazen gates, and bruise in pieces the iron bars; and I will give thee the secret,s hidden, invisible treasures, that they may know that I am the Lord God." And "He shall dwell in a lofty cave of the strong rock." Furthermore, what saith He in reference to the Son? "His water is sure; ye shall see the King in His glory, and your soul shall meditate on the fear of the Lord." And again He saith in another prophet, "The man who doeth these things shall be like a tree planted by the courses of waters, which shall yield its fruit in due season; and his leaf shall not fade, and all that he doeth shall prosper. Not so are the ungodly, not so, but even as chaff, which the wind sweeps away from the face of the earth. Therefore the ungodly shall not stand in judgment, nor sinners in the counsel of the just; for the Lord knoweth the way of the righteous, but the way of the ungodly shall perish." Mark how He has described at once both the water and the cross. For these words imply, Blessed are they who, placing their trust in the cross, have gone down into the water; for, says He, they shall receive their reward in due time: then He declares, I will recompense them. But now He saith, "Their leaves shall not fade." This meaneth, that every word which proceedeth out of your mouth in faith and love shall tend to bring conversion and hope to many. Again, another prophet saith, "And the land of Jacob shall be extolled above every land." This meaneth the vessel of His Spirit, which He shall glorify. Further, what says He? "And there was a river flowing on the right, and from it arose beautiful trees; and whosoever shall eat of them shall live for ever." This meaneth, that we indeed descend into the water full of sins and defilement, but come up, bearing fruit in our heart, having the fear [of God] and trust in Jesus in our spirit. "And whosoever shall eat of these shall live for ever," This meaneth: Whosoever, He declares, shall hear thee speaking, and believe, shall live for ever.
CHAPTER XII.--THE CROSS OF CHRIST FREQUENTLY ANNOUNCED IN THE OLD TESTAMENT.
In like manner He points to the cross of Christ in another prophet, who saith, "And when shall these things be accomplished? And the Lord saith, When a tree shall be bent down, and again arise, and when blood shall flow out of wood." Here again you have an intimation concerning the cross, and Him who should be crucified. Yet again He speaks of this in Moses, when Israel was attacked by strangers. And that He might remind them, when assailed, that it was on account of their sins they were delivered to death, the Spirit speaks to the heart of Moses, that he should make a figure of the cross, and of Him about to suffer thereon; for unless they put their trust in Him, they shall be overcome for ever. Moses therefore placed one weapon above another in the midst of the hill, and standing upon it, so as to be higher than all the people, he stretched forth his hands, and thus again Israel acquired the mastery. But when again he let down his hands, they were again destroyed. For what reason? That they might know that they could not be saved unless they put their trust in Him. And in another prophet He declares, "All day long I have stretched forth My hands to an unbelieving people, and one that gainsays My righteous way." And again Moses makes a type of Jesus, [signifying] that it was necessary for Him to suffer, [and also] that He would be the author of life [to others], whom they believed to have destroyed on the cross when Israel was failing. For since transgression was committed by Eve through means of the serpent, [the Lord] brought it to pass that every [kind of] serpents bit them, and they died, that He might convince them, that on account of their transgression they were given over to the straits of death. Moreover Moses, when he commanded, "Ye shall not have any graven or molten [image] for your God," did so that he might reveal a type of Jesus. Moses then makes a brazen serpent, and places it upon a beam, and by proclamation assembles the people. When, therefore, they were come together, they besought Moses that he would offer sacrifice in their behalf, and pray for their recovery. And Moses spake unto them, saying, "When any one of you is bitten, let him come to the serpent placed on the pole; and let him hope and believe, that even though dead, it is able to give him life, and immediately he shall be restored." And they did so. Thou hast in this also [an indication of] the glory of Jesus; for in Him and to Him are all things. What, again, says Moses to Jesus (Joshua) the son of Nave, when he gave him this name, as being a prophet, with this view only, that all the people might hear that the Father would reveal all things concerning His Son Jesus to the son of Nave? This name then being given him when he sent him to spy out the land, he said, "Take a book into thy hands, and write what the Lord declares, that the Son of God will in the last days cut off from the roots all the house of Amalek." Behold again: Jesus who was manifested, both by type and in the flesh, is not the Son of man, but the Son of God. Since, therefore, they were to say that Christ was the son of David, fearing and understanding the error of the wicked, he saith, "The Lord said unto my Lord, Sit at My right hand, until I make Thine enemies Thy footstool." And again, thus saith Isaiah, "The Lord said to Christ, my Lord, whose right hand I have holden, that the nations should yield obedience before Him; and I will break in pieces the strength of kings." Behold how David calleth Him Lord and the Son of God.
CHAPTER XIII.--CHRISTIANS, AND NOT JEWS, THE HEIRS OF THE COVENANT.
But let us see if this people is the heir, or the former, and if the covenant belongs to us or to them. Hear ye now what the Scripture saith concerning the people. Isaac prayed for Rebecca his wife, because she was barren; and she conceived. Furthermore also, Rebecca went forth to inquire of the Lord; and the Lord said to her, "Two nations are in thy womb, and two peoples in thy belly; and the one people shall surpass the other, and the eider shall serve the younger." You ought to understand who was Isaac, who Rebecca, and concerning what persons He declared that this people should be greater than that. And in another prophecy Jacob speaks more clearly to his son Joseph, saying, "Behold, the Lord hath not deprived me of thy presence; bring thy sons to me, that I may bless them." And he brought Manasseh and Ephraim, desiring that Manasseh should be blessed, because he was the eider. With this view Joseph led him to the right hand of his father Jacob. But Jacob saw in spirit the type of the people to arise afterwards. And what says [the Scripture]? And Jacob changed the direction of his bands, and laid his fight hand upon the head of Ephraim, the second and younger, and blessed him. And Joseph said to Jacob, "Transfer thy right hand to the head of Manasseh, for he is my first-born son." And Jacob said, "I know it, my son, I know it; but the eider shall serve the younger: yet he also shall be blessed." Ye see on whom he laid [his hands], that this people should be first, and heir of the covenant. If then, still further, the same thing was intimated through Abraham, we reach the perfection of our knowledge. What, then, says He to Abraham? "Because thou hast believed, it is imputed to thee for righteousness: behold, I have made thee the father of those nations who believe in the Lord while in [a state of] uncircumcision."
CHAPTER XIV.--THE LORD HATH GIVEN US THE TESTAMENT WHICH MOSES RECEIVED AND BROKE.
Yes [it is even so]; but let us inquire if the Lord has really given that testament which He swore to the fathers that He would give to the people. He did give it; but they were not worthy to receive it, on account of their sins. For the prophet declares, "And Moses was fasting forty days and forty nights on Mount Sinai, that he might receive the testament of the Lord for the people." And he received from the Lord two tables, written in the spirit by the finger of the hand of the Lord. And Moses having received them, carried them down to give to the people. And the Lord said to Moses, "Moses, Moses, go down quickly; for thy people hath sinned, whom thou didst bring out of the land of Egypt." And Moses understood that they had again made molten images; and he threw the tables out of his hands, and the tables of the testament of the Lord were broken. Moses then received it, but they proved themselves unworthy. Learn now how we have received it. Moses, as a servant, received it; but the Lord himself, having suffered in our behalf, hath given it to us, that we should be the people of inheritance. But He was manifested, in order that they might be perfected in their iniquities, and that we, being constituted heirs through Him, might receive the testament of the Lord Jesus, who was prepared for this end, that by His personal manifestation, redeeming our hearts (which were already wasted by death, and given over to the iniquity of error) from darkness, He might by His word enter into a covenant with us. For it is written how the Father, about to redeem us from darkness, commanded Him to prepare a holy people for Himself. The prophet therefore declares, "I, the Lord Thy God, have called Thee in righteousness, and will hold Thy hand, and will strengthen Thee; and I have given Thee for a covenant to the people, for a light to the nations, to open the eyes of the blind, and to bring forth from fetters them that are bound, and those that sit in darkness out of the prison-house." Ye perceive, then, whence we have been redeemed. And again, the prophet says, "Behold, I have appointed Thee as a light to the nations, that Thou mightest be for salvation even to the ends of the earth, saith the Lord God that redeemeth thee." And again, the prophet saith, "The Spirit of the Lord is upon me; because He hath anointed me to preach the Gospel to the humble: He hath sent me to heal the broken-hearted, to proclaim deliverance to the captives, and recovery of sight to the blind; to announce the acceptable year of the Lord, and the day of recompense; to comfort all that mourn."
CHAPTER XV.--THE FALSE AND THE TRUE SABBATH.
Further, also, it is written concerning the Sabbath in the Decalogue which [the Lord] spoke, face to face, to Moses on Mount Sinai, "And sanctify ye the Sabbath of the Lord with clean hands and a pure heart." And He says in another place, "If my sons keep the Sabbath, then will I cause my mercy to rest upon them." The Sabbath is mentioned at the beginning of the creation [thus]: "And God made in six days the works of His hands, and made an end on the seventh day, and rested on it, and sanctified it." Attend, my children, to the meaning of this expression, "He finished in six days." This implieth that the Lord will finish all things in six thousand years, for a day is with Him a thousand years. And He Himself testifieth, saying, "Behold, to-day will be as a thousand years." Therefore, my children, in six days, that is, in six thousand years, all things will be finished. "And He rested on the seventh day." This meaneth: when His Son, coming [again], shall destroy the time of the wicked man, and judge the ungodly, and change the-sun, and the moon, and the stars, then shall He truly rest on the seventh day. Moreover, He says, "Thou shalt sanctify it with pure hands and a pure heart." If, therefore, any one can now sanctify the day which God hath sanctified, except he is pure in heart in all things, we are deceived. Behold, therefore: certainly then one properly resting sanctifies it, when we ourselves, having received the promise, wickedness no longer existing, and all things having been made new by the Lord, shall be able to work righteousness. Then we shall be able to sanctify it, having been first sanctified ourselves. Further, He says to them, "Your new moons and your Sabbath I cannot endure." Ye perceive how He speaks: Your present Sabbaths are not acceptable to Me, but that is which I have made, [namely this,] when, giving rest to all things, I shall make a beginning of the eighth day, that is, a beginning of another world. Wherefore, also, we keep the eighth day with joyfulness, the day also on which Jesus rose again from the dead. And when He had manifested Himself, He ascended into the heavens.
CHAPTER XVI.--THE SPIRITUAL TEMPLE OF GOD.
Moreover, I will also tell you concerning the temple, how the wretched [Jews], wandering in error, trusted not in God Himself, but in the temple, as being the house of God. For almost after the manner of the Gentiles they worshipped Him in the temple. But learn how the Lord speaks, when abolishing it: "Who hath meted out heaven with a span, and the earth with his palm? Have not I?""Thus saith the Lord, Heaven is My throne, and the earth My footstool: what kind of house will ye build to Me, or what is the place of My rest?" Ye perceive that their hope is vain. Moreover, He again says, "Behold, they who have cast down this temple, even they shall build it up again." It has so happened. For through their going to war, it was destroyed by their enemies; and now: they, as the servants of their enemies, shall rebuild it. Again, it was revealed that the city and the temple and the people of Israel were to be given up. For the Scripture saith, "And it shall come to pass in the last days, that the Lord will deliver up the sheep of His pasture, and their sheep-fold and tower, to destruction." And it so happened as the Lord had spoken. Let us inquire, then, if there still is a temple of God. There is--where He himself declared He would make and finish it. For it is written, "And it shall come to pass, when the week is completed, the temple of God shall be built in glory in the name of the Lord." I find, therefore, that a temple does exist. Learn, then, how it shall be built in the name of the Lord. Before we believed in God, the habitation of our heart was corrupt and weak, as being indeed like a temple made with hands. For it was full of idolatry, and was a habitation of demons, through our doing such things as were opposed to [the will of] God. But it shall be built, observe ye, in the name of the Lord, in order that the temple of the Lord may be built in glory. How? Learn [as follows]. Having received the forgiveness of sins, and placed our trust in the name of the Lord, we have become new creatures, formed again from the beginning. Wherefore in our habitation God truly dwells in us. How? His word of faith; His calling of promise; the wisdom of the statutes; the commands of the doctrine; He himself prophesying in us; He himself dwelling in us; opening to us who were enslaved by death the doors of the temple, that is, the mouth; and by giving us repentance introduced us into the incorruptible temple. He then, who wishes to be saved, looks not to man, but to Him who dwelleth in him, and speaketh in him, amazed at never having either heard him utter such words with his mouth, nor himself having ever desired to hear them. This is the spiritual temple built for the Lord.
CHAPTER XVII.--CONCLUSION OF THE FIRST PART OF THE EPISTLE.
As far as was possible, and could be done with perspicuity, I cherish the hope that, according to my desire, I have omitted none of those things at present [demanding consideration], which bear upon your salvation. For if I should write to you about things future, ye would not understand, because such knowledge is hid in parables. These things then are so.
CHAPTER XVIII.--SECOND PART OF THE EPISTLE. THE TWO WAYS.
But let us now pass to another sort of knowledge and doctrine. There are two ways of doctrine and authority, the one of light, and the other of darkness. But there is a great difference between these two ways. For over one are stationed the light-bringing angels of God, but over the other the angels' of Satan. And He indeed (i.e., God) is Lord for ever and ever, but he (i.e., Satan) is prince of the time of iniquity.
CHAPTER XIX.--THE WAY OF LIGHT.
The way of light, then, is as follows. If any one desires to travel to the appointed place, he must be zealous in his works. The knowledge, therefore, which is given to us for the purpose of walking in this way, is the following. Thou shalt love Him that created thee: thou shalt glorify Him that redeemed thee from death. Thou shalt be simple in heart, and rich in spirit. Thou shalt not join thyself to those who walk in the way of death. Thou shalt hate doing what is unpleasing to God: thou shalt hate all hypocrisy. Thou shalt not forsake the commandments of the Lord. Thou shalt not exalt thyself, but shalt be of a lowly mind. Thou shalt not take glory to thyself. Thou shalt not take evil counsel against thy neighbour. Thou shalt not allow over-boldness to enter into thy soul. Thou shalt not commit fornication: thou shalt not commit adultery: thou shalt not be a corrupter of youth. Thou shalt not let the word of God issue from thy lips with any kind of impurity. Thou shalt not accept persons when thou reprovest any one for transgression. Thou shalt be meek: thou shalt be peaceable. Thou shalt tremble at the words which thou hearest. Thou shalt not be mindful of evil against thy brother. Thou shalt not be of doubtful mind as to whether a thing shall be or not. Thou shalt not take the name of the Lord in vain. Thou shalt love thy neighbour more than thine own soul. Thou shalt not slay the child by procuring abortion; nor, again, shalt thou destroy it after it is born. Thou shalt not withdraw thy hand from thy son, or from thy daughter, but from their infancy thou shalt teach them the fear of the Lord. Thou shalt not covet what is thy neighbour's, nor shalt thou be avaricious. Thou shalt not be joined in soul with the haughty, but thou shalt be reckoned With the righteous and lowly. Receive thou as good things the trials which come upon thee. Thou shalt not be of double mind or of double tongue, for a double tongue is a snare of death. Thou shalt be subject to the Lord, and to [other] masters as the image of God, with modesty and fear. Thou shalt not issue orders with bitterness to thy maidservant or thy man-servant, who trust in the same [God], lest thou shouldst not reverence that God who is above both; for He came to call men not according to their outward appearance, but according as the Spirit had prepared them. Thou shalt communicate in all things with thy neighbour; thou shalt not call things thine own; for if ye are partakers in common of things which are incorruptible, how much more [should you be] of those things which are corruptible! Thou shalt not be hasty with thy tongue, for the mouth is a snare of death. As far as possible, thou shalt be pure in thy soul. Do not be ready to stretch forth thy hands to take, whilst thou contractest them to give. Thou shalt love, as the apple of thine eye, every one that speaketh to thee the word of the Lord. Thou shalt remember the day of judgment, night and day. Thou shalt seek out every day the faces of the saints, either by word examining them, and going to exhort them, and meditating how to save a soul by the word, or by thy hands thou shalt labour for the redemption of thy sins. Thou shalt not hesitate to give, nor murmur when thou givest. "Give to every one that asketh thee," and thou shalt know who is the good Recompenser of the reward. Thou shalt preserve what thou hast received [in charge], neither adding to it nor taking from it. To the last thou shalt hate the wicked [one]. Thou shalt judge righteously. Thou shalt not make a schism, but thou shalt pacify those that contend by bringing them together. Thou shalt confess thy sins. Thou shalt not go to prayer with an evil conscience. This is the way of light.
CHAPTER XX.--THE WAY OF DARKNESS.
But the way of darkness is crooked, and full of cursing; for it is the way of eternal death with punishment, in which way are the things that destroy the soul, viz., idolatry, over-confidence, the arrogance of power, hypocrisy, double-heartedness, adultery, murder, rapine, haughtiness, transgression, deceit, malice, self-sufficiency, poisoning, magic, avarice, want of the fear of God. [In this way, too,] are those who persecute the good, those who hate truth, those who love falsehood, those who know not the reward of righteousness, those who cleave not to that which is good, those who attend not with just judgment to the widow and orphan, those who watch not to the fear of God, [but incline] to wickedness, from whom meekness and patience are far off; persons who love vanity, follow after a reward, pity not the needy, labour not in aid of him who is overcome with toil; who are prone to evil-speaking, who know not Him that made them, who are murderers of children, destroyers of the workmanship of God; who turn away him that is in want, who oppress the afflicted, who are advocates of the rich, who are unjust judges of the poor, and who are in every respect transgressors.
CHAPTER XXI.--CONCLUSION.
It is well, therefore, that he who has learned the judgments of the Lord, as many as have been written, should walk in them. For he who keepeth these shall be glorified in the kingdom of God; but he who chooseth other things shall be destroyed with his works. On this account there will be a resurrection, on this account a retribution. I beseech you who are superiors, if you will receive any counsel of my good-will, have among yourselves those to whom you may show kindness: do not forsake them. For the day is at hand on which all things shall perish with the evil [one]. The Lord is near, and His reward. Again, and yet again, I beseech you: be good lawgivers to one another; continue faithful counsellors of one another; take away from among you all hypocrisy. And may God, who ruleth over all the world, give to you wisdom, intelligence, understanding, knowledge of His judgments, with patience. And be ye taught of God, inquiring diligently what the Lord asks from you; and do it that ye may be safe in the day of judgment. And if you have any remembrance of what is good, be mindful of me, meditating on these things, in order that both my desire and watchfulness may result in some good. I beseech you, entreating this as a favour. While yet you are in this fair vessel, do not fail in any one of those things, but unceasingly seek after them, and fulfil every commandment; for these things are worthy. Wherefore I have been the more earnest to write to you, as my ability served, that I might cheer you. Farewell, ye children of love and peace. The Lord of glory and of all grace be with your spirit. Amen.
CHAPTER I.--AFTER THE SALUTATION, THE WRITER DECLARES THAT HE WOULD COMMUNICATE TO HIS BRETHREN SOMETHING OF THAT WHICH HE HAD HIMSELF RECEIVED.
All hail, ye sons and daughters, in the name of our Lord Jesus Christ, who loved us in peace.
Seeing that the divine fruits of righteousness abound among you, I rejoice exceedingly and above measure in your happy and honoured spirits, because ye have with such effect received the engrafted spiritual gift. Wherefore also I inwardly rejoice the more, hoping to be saved, because I truly perceive in you the Spirit poured forth from the rich Lord s of love. Your greatly desired appearance has thus filled me with astonishment over you. I am therefore pursuaded of this, and fully convinced in my own mind, that since I began to speak among you I understand many things, because the Lord hath accompanied me in the way of righteousness. I am also on this account bound by the strictest obligation to love you above my own soul, because great are the faith and love dwelling in you, while you hope for the life which He has promised. Considering this, therefore, that if I should take the trouble to communicate to you some portion of what I have myself received, it will prove to me a sufficient reward that I minister to such spirits, I have hastened briefly to write unto you, in order that, along with your faith, ye might have perfect knowledge. The doctrines of the Lord, then, are three: the hope of life, the beginning and the completion of it. For the Lord hath made known to us by the prophets both the things which are past and present, giving us also the first-fruits of the knowledge of things to come, which things as we see accomplished, one by one, we ought with the greater richness of faith and elevation of spirit to draw near to Him with reverence. I then, not as your teacher, but as one of yourselves, will set forth a few things by which in present circumstances ye may be rendered the more joyful.
CHAPTER II -- THE JEWISH SACRIFICES ARE NOW ABOLISHED.
Since, therefore, the days are evil, and Satan possesses the power of this world, we ought to give heed to ourselves, and diligently inquire into the ordinances of the Lord. Fear and patience, then, are helpers of our faith; and long-suffering and continence are things which fight on our side. While these remain pure in what respects the Lord, Wisdom, Understanding, Science, and Knowledge rejoice along with them. For He hath revealed to us by all the prophets that He needs neither sacrifices, nor burnt-offerings, nor oblations, saying thus, "What is the multitude of your sacrifices unto Me, saith the Lord? I am full of burnt-offerings, and desire not the fat of lambs, and the blood of bulls and goats, not when ye come to appear before Me: for who hath required these things at your hands? Tread no more My courts, not though ye bring with you fine flour. Incense is a vain abomination unto Me, and your new moons and sabbaths I cannot endure." He has therefore abolished these things, that the new law of our Lord Jesus Christ, which is without the yoke of necessity, might have a human oblation. And again He says to them, "Did I command your fathers, when they went out from the land of Egypt, to offer unto Me burnt-offerings and sacrifices? But this rather I commanded them, Let no one of you cherish any evil in his heart against his neighbour, and love not an oath of falsehood." We ought therefore, being possessed of understanding, to perceive the gracious intention of our Father; for He speaks to us, desirous that we, not going astray like them, should ask how we may approach Him. To us, then, He declares, "A sacrifice [pleasing] to God is a broken spirit; a smell of sweet savour to the Lord is a heart that glorifieth Him that made it." We ought therefore, brethren, carefully to inquire concerning our salvation, lest the wicked one, having made his entrance by deceit, should huff us forth from our [true] life.
CHAPTER III.--THE FASTS OF THE JEWS ARE NOT TRUE FASTS, NOR ACCEPTABLE TO GOD.
He says then to them again concerning these things, "Why do ye fast to Me as on this day, saith the Lord, that your voice should be heard with a cry? I have not chosen this fast, saith the Lord, that a man should humble his soul. Nor, though ye bend your neck like a ring, and put upon you sackcloth and ashes, will ye call it an acceptable fast." To us He saith, "Behold, this is the fast that I have chosen, saith the Lord, not that a man should humble his soul, but that he should loose every band of iniquity, untie the fastenings of harsh agreements, restore to liberty them that are bruised, tear in pieces every unjust engagement, feed the hungry with thy bread, clothe the naked when thou seest him, bring the homeless into thy house, not despise the humble if thou behold him, and not [turn away] from the members of thine own family. Then shall thy dawn break forth, and thy healing shall quickly spring up, and righteousness shall go forth before thee, and the glory of God shall encompass thee; and then thou shalt call, and God shall hear thee; whilst thou art yet speaking, He shall say, Behold, I am with thee; if thou take away from thee the chain [binding others], and the stretching forth of the hands [to sweat falsely], and words of murmuring, and give cheerfully thy bread to the hungry, and show compassion to the soul that has been humbled." To this end, therefore, brethren, He is long-suffering, foreseeing how the people whom He has prepared shall with guilelessness believe in His Beloved. For He revealed all these things to us beforehand, that we should not rush forward as rash acceptors of their laws.
CHAPTER IV.--ANTICHRIST IS AT HAND: LET US THEREFORE AVOID JEWISH ERRORS.
It therefore behoves us, who inquire much concerning events at hand, to search diligently into those things which are able to save us. Let us then utterly flee from all the works of iniquity, lest these should take hold of us; and let us hate the error of the present time, that we may set our love on the world to come: let us not give loose reins to our soul, that it should have power to run with sinners and the wicked, lest we become like them. The final stumbling-block (or source of danger) approaches, concerning which it is written, as Enoch says, "For for this end the Lord has cut short the times and the days, that His Beloved may hasten; and He will come to the inheritance." And the prophet also speaks thus: "Ten kingdoms shall reign upon the earth, and a little king shall rise up after them, who shall subdue under one three of the kings. In like manner Daniel says concerning the same, "And I beheld the fourth beast, wicked and powerful, and more savage than all the beasts of the earth, and how from it sprang up ten horns, and out of them a little budding horn, and how it subdued under one three of the great horns." Ye ought therefore to understand. And this also I further beg of you, as being one of you, and loving you both individually and collectively more than my own soul, to take heed now to yourselves, and not to be like some, adding largely to your sins, and saying, "The covenant is both theirs and ours." But they thus finally lost it, after Moses had already received it. For the Scripture saith, "And Moses was fasting in the mount forty days and forty nights, and received the covenant from the Lord, tables of stone written with the finger of the hand of the Lord;" but turning away to idols, they lost it. For the Lord speaks thus to Moses: "Moses go down quickly; for the people whom thou hast brought out of the land of Egypt have transgressed." And Moses understood [the meaning of God], and cast the two tables out of his hands; and their covenant was broken, in order that the covenant of the beloved Jesus might be sealed upon our heart, in the hope which flows from believing in Him. Now, being desirous to write many things to you, not as your teacher, but as becometh one who loves you, I have taken care not to fail to write to you from what I myself possess, with a view to your purification. We take earnest heed in these last days; for the whole [past] time of your faith will profit you nothing, unless now in this wicked time we also withstand coming sources of danger, as becometh the sons of God. That the Black One may find no means of entrance, let us flee from every vanity, let us utterly hate the works of the way of wickedness. Do not, by retiring apart, live a solitary life, as if you were already [fully] justified; but coming together in one place, make common inquiry concerning what tends to your general welfare. For the Scripture saith, "Woe to them who are wise to themselves, and prudent in their own sight!" Let us be spiritually-minded: let us be a perfect temple to God. As much as in us lies, let us meditate upon the fear of God, and let us keep His commandments, that we may rejoice in His ordinances. The Lord will judge the world without respect of persons. Each will receive as he has done: if he is righteous, his righteousness will precede him; if he is wicked, the reward of wickedness is before him. Take heed, lest resting at our ease, as those who are the called [of God], we should fall asleep in our sins, and the wicked prince, acquiring power over us, should thrust us away from the kingdom of the Lord. And all the more attend to this, my brethren, when ye reflect and behold, that after so great signs and wonders were wrought in Israel, they were thus [at length] abandoned. Let us beware lest we be found [fulfilling that saying], as it is written, "Many are called, but few are chosen."
CHAPTER V.--THE NEW COVENANT, FOUNDED ON THE SUFFERINGS OF CHRIST, TENDS TO OUR SALVATION, BUT TO THE JEWS' DESTRUCTION.
For to this end the Lord endured to deliver up His flesh to corruption, that we might be sanctified through the remission of sins, which is effected by His blood of sprinkling. For it is written concerning Him, partly with reference to Israel, and partly to us; and [the Scripture] saith thus: "He was wounded for our transgressions, and braised for our iniquities: with His stripes we are healed. He was brought as a sheep to the slaughter, and as a lamb which is dumb before its shearer." Therefore we ought to be deeply grateful to the Lord, because He has both made known to us things that are past, and hath given us wisdom concerning things present, and hath not left us without understanding in regard to things which are to come. Now, the Scripture saith, "Not unjustly are nets spread out for birds." This means that the man perishes justly, who, having a knowledge of the way of righteousness, rushes off into the way of darkness. And further, my brethren: if the Lord endured to suffer for our soul, He being Lord of all the world, to whom God said at the foundation of the world, "Let us make man after our image, and after our likeness," understand how it was that He endured to suffer at the hand of men. The prophets, having obtained grace from Him, prophesied concerning Him. And He (since it behoved Him to appear in flesh), that He might abolish death, and reveal the resurrection from the dead, endured [what and as He did], in order that He might fulfill the promise made unto the fathers, and by preparing a new people for Himself, might show, while He dwelt on earth, that He, when He has raised mankind, will also judge them. Moreover, teaching Israel, and doing so great miracles and signs, He preached [the truth] to him, and greatly loved him. But when He chose His own apostles who where to preach His Gospel, [He did so from among those] who were sinners above all sin, that He might show He came "not to call the righteous, but sinners to repentance." Then He manifested Himself to be the Son of God. For if He had not come in the flesh, how could men have been saved by beholding Him? Since looking upon the sun which is to cease to exist, and is the work of His hands, their eyes are not able to bear his rays. The Son of God therefore came in the flesh with this view, that He might bring to a head the sum of their sins who had persecuted His prophets to the death. For this purpose, then, He endured. For God saith, "The stroke of his flesh is from them;" and "when I shall smite the Shepherd, then the sheep of the flock shall be scattered." He himself willed thus to suffer, for it was necessary that He should suffer on the tree. For says he Who prophesies regarding Him, "Spare my soul from the sword, fasten my flesh with nails; for the assemblies of the wicked have risen up against me." And again he says, "Behold, I have given my back to scourges, and my cheeks to strokes, and I have set my countenance as a firm rock."
CHAPTER VI.--THE SUFFERINGS OF CHRIST, AND THE NEW COVENANT, WERE ANNOUNCED BY THE PROPHETS.
When, therefore, He has fulfilled the commandment, what saith He? "Who is he that will contend with Me? let him oppose Me: or who is he that will enter into judgment with Me? let him draw near to the servant of the Lord." "Woe unto you, for ye shall all wax old, like a garment, and the moth shall eat you up." And again the prophet says, "Since as a mighty stone He is laid for crushing, behold I cast down for the foundations of Zion a stone, precious, elect, a corner-stone, honourable." Next, what says He? "And he who shall trust" in it shall live for ever." Is our hope, then, upon a stone? Far from it. But [the language is used] inasmuch as He laid his flesh [as a foundation] with power; for He says, "And He placed me as a firm rock." And the prophet says again, "The stone which the builders rejected, the same has become the head of the corner." And again he says, "This is the great and wonderful day which the Lord hath made. I write the more simply unto you, that ye may understand. I am the off-scouring of your love. What, then, again says the prophet? "The assembly of the wicked surrounded me; they encompassed me as bees do a honeycomb," and "upon my garment they cast lots." Since, therefore, He was about to be manifested and to suffer in the flesh, His suffering was foreshown. For the prophet speaks against Israel, "Woe to their soul, because they have counselted an evil counsel against themselves, saying, Let us bind the just one, because he is displeasing to us." And Moses also says to them, "Behold these things, saith the Lord God: Enter into the good land which the Lord sware [to give] to Abraham, and Isaac, and Jacob, and inherit ye it, a land flowing with milk and honey." What, then, says Knowledge? Learn: "Trust," she says, "in Him who is to be manifested to you in the flesh--that is, Jesus." For man is earth in a suffering state, for the formation of Adam was from the face of the earth. What, then, meaneth this: "into the good land, a land flowing with milk and honey?" Blessed be our Lord, who has placed in us wisdom and understanding of secret things. For the prophet says, "Who shall understand the parable of the Lord, except him who is wise and prudent, and who loves his Lord?" Since, therefore, having renewed us by the remission of our sins, He hath made us after another pattern, [it is His purpose] that we should possess the soul of children, inasmuch as He has created us anew by His Spirit. For the Scripture says concerning us, while He speaks to the Son, "Let Us make man after Our image, and after Our likeness; and let them have dominion over the beasts of the earth, and the fowls of heaven, and the fishes of the sea." And the Lord said, on beholding the fair creature man, "Increase, and multiply, and replenish the earth." These things [were spoken] to the Son. Again, I will show thee how, in respect to us, He has accomplished a second fashioning in these last days. The Lord says, "Behold, I will make the last like the first." In reference to this, then, the prophet proclaimed, "Enter ye into the land flowing with milk and honey, and have dominion over it." Behold, therefore, we have been refashioned, as again He says in another prophet, "Behold, saith the Lord, I will take away from these, that is, from those whom the Spirit of the Lord foresaw, their stony hearts, and I will put hearts of flesh within them," because He was to be manifested in flesh, and to sojourn among us. For, my brethren, the habitation of our heart is a holy temple to the Lord. For again saith the Lord, "And wherewith shall I appear before the Lord my God, and be glorified?" He says, "I will confess to thee in the Church in the midst of my brethren; and I will praise thee in the midst of the assembly of the saints." We, then, are they whom He has led into the good land. What, then, mean milk and honey? This, that as the infant is kept alive first by honey, and then by milk, so also we, being quickened and kept alive by the faith of the promise and by the word, shall live ruling over the earth. But He said above, "Let them increase, and nile over the fishes." Who then is able to govern the beasts, or the fishes, or the fowls of heaven? For we ought to perceive that to govern implies authority, so that one should command and rule. If, therefore, this does not exist at present, yet still He has promised it to us. When? When we ourselves also have been made perfect [so as] to become heirs of the covenant of the Lord."
CHAPTER VII.--FASTING, AND THE GOAT SENT AWAY, WERE TYPES OF CHRIST.
Understand, then, ye children of gladness, that the good Lord has foreshown all things to us, that we might know to whom we ought for everything to render thanksgiving and praise. If therefore the Son of God, who is Lord all things], and who will judge the living and the dead, suffered, that His stroke might give us life, let us believe that the Son of God could not have suffered except for our sakes. Moreover, when fixed to the cross, He had given Him to drink vinegar and gall. Hearken how the priests of the people gave previous indications of this. His commandment having been written, the Lord enjoined, that whosoever did not keep the fast should be put to death, because He also Himself was to offer in sacrifice for our sins the vessel of the Spirit, in order that the type established in Isaac when he was offered upon the altar might be fully accomplished. What, then, says He in the prophet? "And let them eat of the goat which is offered, with fasting, for all their sins." Attend carefully: "And let all the priests alone eat the inwards, unwashed with vinegar." Wherefore? Because to me, who am to offer my flesh for the sins of my new people, ye are to give gall with vinegar to drink: eat ye alone, while the people fast and mourn in sackcloth and ashes. [These things were done] that He might show that it was necessary for Him to suffer for them. How, then, ran the commandment? Give your attention. Take two goats of goodly aspect, and similar to each other, and offer them. And let the priest take one as a burnt-offering for sins. And what should they do with the other? "Accursed," says He, "is the one." Mark how the type of Jesus now comes out. "And all of you spit upon it, and pierce it, and encircle its head with scarlet wool, and thus let it be driven into the wilderness." And when all this has been done, he who bears the goat brings it into the desert, and takes the wool off from it, and places that upon a shrub which is called Rachia, of which also we are accustomed to eat the fruits when we find them in the field. Of this kind of shrub alone the fruits are sweet. Why then, again, is this? Give good heed. [You see] "one upon the altar, and the other accursed;" and why [do you behold] the one that is accursed crowned? Because they shall see Him then in that day having a scarlet robe about his body down to his feet; and they shall say, Is not this He whom we once despised, and pierced, and mocked, and crucified? Truly this is He who then declared Himself to be the Son of God. For how like is He to Him! With a view to this, [He required] the goats to be of goodly aspect, and similar, that, when they see Him then coming, they may be amazed by the likeness of the goat. Behold, then, the type of Jesus who was to suffer. But why is it that they place the wool in the midst of thorns? It is a type of Jesus set before the view of the Church. [They place the wool among thorns], that any one who wishes to bear it away may find it necessary to suffer much, because the thorn is formidable, and thus obtain it only as the result of suffering. Thus also, says He, "Those who wish to behold Me, and lay hold of My kingdom, must through tribulation and suffering obtain Me."
CHAPTER VIII.--THE RED HEIFER A TYPE OF CHRIST.
Now what do you suppose this to be a type of, that a command was given to Israel, that men of the greatest wickedness should offer a heifer, and slay and burn it, and, that then boys should take the ashes, and put these into vessels, and bind round a stick purple wool along with hyssop, and that thus the boys should sprinkle the people, one by one, in order that they might be purified from their sins? Consider how He speaks to you with simplicity. The calf is Jesus: the sinful men offering it are those who led Him to the slaughter. But now the men are no longer guilty, are no longer regarded as sinners. And the boys that sprinkle are those that have proclaimed to us the remission of sins and purification of heart. To these He gave authority to preach the Gospel, being twelve in number, corresponding to the twelve tribes of Israel. But why are there three boys that sprinkle? To correspond to Abraham, and Isaac, and Jacob, because these were great with God. And why was the wool [placed] upon the wood? Because by wood Jesus holds His kingdom, so that [through the cross] those believing on Him shall live for ever. But why was hyssop joined with the wool? Because in His kingdom the days will be evil and polluted in which we shall be saved, [and] because he who suffers in body is cured through the cleansing efficacy of hyssop. And on this account the things which stand thus are clear to us, but obscure to them because they did not hear the voice of the Lord.
CHAPTER IX.--THE SPIRITUAL MEANING OF CIRCUMCISION.
He speaks moreover concerning our ears, how He hath circumcised both them and our heart. The Lord saith in the prophet, "In the hearing of the ear they obeyed me." And again He saith, "By hearing, those shall hear who are afar off; they shall know what I have done." And, "Be ye circumcised in your hearts, saith the Lord." And again He says, "Hear, O lsrael, for these things saith the Lord thy God." And once more the Spirit of the Lord proclaims, "Who is he that wishes to live for ever? By hearing let him hear the voice of my servant." And again He saith, "Hear, O heaven, and give ear, O earth, for God hath spoken." These are in proof. And again He saith, "Hear the word of the Lord, ye rulers of this people." And again He saith, "Hear, ye children, the voice of one crying in the wilderness." Therefore He hath circumcised our ears, that we might hear His word and believe, for the circumcision in which they trusted is abolished. For He declared that circumcision was not of the flesh, but they transgressed because an evil angel deluded them. He saith to them, "These things saith the Lord your God"-(here I find a new commandment)--"Sow not among thorns, but circumcise yourselves to the Lord." And why speaks He thus: "Circumcise the stubbornness of your heart, and harden not your neck?" And again: "Behold, saith the Lord, all the nations are uncircumcised in the flesh, but this people are uncircumcised in heart." But thou wilt say, "Yea, verily the people are circumcised for a seal." But so also is every Syrian and Arab, and all the priests of idols: are these then also within the bond of His covenant? Yea, the Egyptians also practise circumcision. Learn then, my children, con cerning all things richly, that Abraham, the first who enjoined circumcision, looking forward in spirit to Jesus, practised that rite, having received the mysteries of the three letters. For [the Scripture] saith, "And Abraham circumcised ten, and eight, and three hundred men of his household." What, then, was the knowledge given to him in this? Learn the eighteen first, and then the three hundred. The ten and the eight are thus denoted--Ten by I, and Eight by H. You have [the initials of the, name of] Jesus. And because the cross was to express the grace [of our redemption] by the letter The says also, "Three Hundred." He signifies, therefore, Jesus by two letters, and the cross by one. He knows this, who has put within us the engrafted gift of His doctrine. No one has been admitted by me to a more excellent piece of knowledge than this, but I know that ye are worthy.
CHAPTER X.--SPIRITUAL SIGNIFICANCE OF THE PRECEPTS OF MOSES RESPECTING DIFFERENT KINDS OF FOOD.
Now, wherefore did Moses say, "Thou shalt not eat the swine, nor the eagle, nor the hawk, nor the raven, nor any fish which is not possessed of scales?" He embraced three doctrines in his mind [in doing so]. Moreover, the Lord saith to them in Deuteronomy, "And I will establish my ordinances among this people." Is there then not a command of God they should not eat [these things]? There is, but Moses spoke with a spiritual reference. For this reason he named the swine, as much as to say, "Thou shalt not join thyself to men who resemble swine." For when they live in pleasure, they forget their Lord; but when they come to want, they acknowledge the Lord. And [in like manner] the swine, when it has eaten, does not recognize its master; but when hungry it cries out, and on receiving food is quiet again. "Neither shalt thou eat," says he "the eagle, nor the hawk, nor the kite, nor the raven." "Thou shalt not join thyself," he means, "to such men as know not how to procure food for themselves by labour and sweat, but seize on that of others in their iniquity, and although wearing an aspect of simplicity, are on the watch to plunder others." So these birds, while they sit idle, inquire how they may devour the flesh of others, proving themselves pests [to all] by their wickedness. "And thou shalt not eat," he says, "the lamprey, or the polypus, or the cuttlefish." He means, "Thou shalt not join thyself or be like to such men as are ungodly to the end, and are condemned to death." In like manner as those fishes, above accursed, float in the deep, not swimming [on the surface] like the rest, but make their abode in the mud which lies at the bottom. Moreover, "Thou shall not," he says, "eat the hare." Wherefore? "Thou shall not be a corrupter of boys, nor like unto such." Because the hare multiplies, year by year, the places of its conception; for as many years as it lives so many it has. Moreover, "Thou shall not eat the hyena." He means, "Thou shall not be an adulterer, nor a corrupter, nor be like to them that are such." Wherefore? Because that animal annually changes its sex, and is at one time male, and at another female. Moreover, he has rightly detested the weasel. For he means, "Thou shalt not be like to those whom we hear of as committing wickedness with the mouth, on account of their uncleanness; nor shall thou be joined to those impure women who commit iniquity with the mouth. For this animal conceives by the mouth." Moses then issued three doctrines concerning meats with a spiritual significance; but they received them according to fleshly desire, as if he had merely spoken of [literal] meats. David, however, comprehends the knowledge of the three doctrines, and speaks in like manner: "Blessed is the man who hath not walked in the counsel of the ungodly," even as the fishes [referred to] go in darkness to the depths [of the sea]; "and hath not stood in the way of sinners," even as those who profess to fear the Lord, but go astray like swine; "and hath not sat in the seat of scorners," even as those birds that lie in wait for prey. Take a full and firm grasp of this spiritual knowledge. But Moses says still further, "Ye shall eat every animal that is cloven-footed and ruminant." What does he mean? [The ruminant animal denotes him] who, on receiving food, recognizes Him that nourishes him, and being satisfied by Him, is visibly made glad. Well spake [Moses], having respect to the commandment. What, then, does he mean? That we ought to join ourselves to those that fear the Lord, those who meditate in their heart on the commandment which they have received, those who both utter the judgments of the Lord and observe them, those who know that meditation is a work of gladness, and who ruminate upon the word of the Lord. But what means the cloven-footed? That the righteous man also walks in this world, yet looks forward to the holy state [to come]. Behold how well Moses legislated. But how was it possible for them to understand or comprehend these things? We then, rightly understanding his commandments, explain them as the Lord intended. For this purpose He circumcised our ears and our hearts, that we might understand these things.
CHAPTER XI.--BAPTISM AND THE CROSS PREFIGURED IN THE OLD TESTAMENT.
Let us further inquire whether the Lord took any care to foreshadow the water [of baptism] and the cross. Concerning the water, indeed, it is written, in reference to the Israelites, that they should not receive that baptism which leads to the remission of sins, but should procure another for themselves. The prophet therefore declares, "Be astonished, O heaven, and let the earth tremble at this, because this people hath committed two great evils: they have forsaken Me, a living fountain, and have hewn out for themselves broken cisterns. Is my holy hill Zion a desolate rock? For ye shall be as the fledglings of a bird, which fly away when the nest is removed." And again saith the prophet, "I will go before thee and make level the mountains, and will break the brazen gates, and bruise in pieces the iron bars; and I will give thee the secret,s hidden, invisible treasures, that they may know that I am the Lord God." And "He shall dwell in a lofty cave of the strong rock." Furthermore, what saith He in reference to the Son? "His water is sure; ye shall see the King in His glory, and your soul shall meditate on the fear of the Lord." And again He saith in another prophet, "The man who doeth these things shall be like a tree planted by the courses of waters, which shall yield its fruit in due season; and his leaf shall not fade, and all that he doeth shall prosper. Not so are the ungodly, not so, but even as chaff, which the wind sweeps away from the face of the earth. Therefore the ungodly shall not stand in judgment, nor sinners in the counsel of the just; for the Lord knoweth the way of the righteous, but the way of the ungodly shall perish." Mark how He has described at once both the water and the cross. For these words imply, Blessed are they who, placing their trust in the cross, have gone down into the water; for, says He, they shall receive their reward in due time: then He declares, I will recompense them. But now He saith, "Their leaves shall not fade." This meaneth, that every word which proceedeth out of your mouth in faith and love shall tend to bring conversion and hope to many. Again, another prophet saith, "And the land of Jacob shall be extolled above every land." This meaneth the vessel of His Spirit, which He shall glorify. Further, what says He? "And there was a river flowing on the right, and from it arose beautiful trees; and whosoever shall eat of them shall live for ever." This meaneth, that we indeed descend into the water full of sins and defilement, but come up, bearing fruit in our heart, having the fear [of God] and trust in Jesus in our spirit. "And whosoever shall eat of these shall live for ever," This meaneth: Whosoever, He declares, shall hear thee speaking, and believe, shall live for ever.
CHAPTER XII.--THE CROSS OF CHRIST FREQUENTLY ANNOUNCED IN THE OLD TESTAMENT.
In like manner He points to the cross of Christ in another prophet, who saith, "And when shall these things be accomplished? And the Lord saith, When a tree shall be bent down, and again arise, and when blood shall flow out of wood." Here again you have an intimation concerning the cross, and Him who should be crucified. Yet again He speaks of this in Moses, when Israel was attacked by strangers. And that He might remind them, when assailed, that it was on account of their sins they were delivered to death, the Spirit speaks to the heart of Moses, that he should make a figure of the cross, and of Him about to suffer thereon; for unless they put their trust in Him, they shall be overcome for ever. Moses therefore placed one weapon above another in the midst of the hill, and standing upon it, so as to be higher than all the people, he stretched forth his hands, and thus again Israel acquired the mastery. But when again he let down his hands, they were again destroyed. For what reason? That they might know that they could not be saved unless they put their trust in Him. And in another prophet He declares, "All day long I have stretched forth My hands to an unbelieving people, and one that gainsays My righteous way." And again Moses makes a type of Jesus, [signifying] that it was necessary for Him to suffer, [and also] that He would be the author of life [to others], whom they believed to have destroyed on the cross when Israel was failing. For since transgression was committed by Eve through means of the serpent, [the Lord] brought it to pass that every [kind of] serpents bit them, and they died, that He might convince them, that on account of their transgression they were given over to the straits of death. Moreover Moses, when he commanded, "Ye shall not have any graven or molten [image] for your God," did so that he might reveal a type of Jesus. Moses then makes a brazen serpent, and places it upon a beam, and by proclamation assembles the people. When, therefore, they were come together, they besought Moses that he would offer sacrifice in their behalf, and pray for their recovery. And Moses spake unto them, saying, "When any one of you is bitten, let him come to the serpent placed on the pole; and let him hope and believe, that even though dead, it is able to give him life, and immediately he shall be restored." And they did so. Thou hast in this also [an indication of] the glory of Jesus; for in Him and to Him are all things. What, again, says Moses to Jesus (Joshua) the son of Nave, when he gave him this name, as being a prophet, with this view only, that all the people might hear that the Father would reveal all things concerning His Son Jesus to the son of Nave? This name then being given him when he sent him to spy out the land, he said, "Take a book into thy hands, and write what the Lord declares, that the Son of God will in the last days cut off from the roots all the house of Amalek." Behold again: Jesus who was manifested, both by type and in the flesh, is not the Son of man, but the Son of God. Since, therefore, they were to say that Christ was the son of David, fearing and understanding the error of the wicked, he saith, "The Lord said unto my Lord, Sit at My right hand, until I make Thine enemies Thy footstool." And again, thus saith Isaiah, "The Lord said to Christ, my Lord, whose right hand I have holden, that the nations should yield obedience before Him; and I will break in pieces the strength of kings." Behold how David calleth Him Lord and the Son of God.
CHAPTER XIII.--CHRISTIANS, AND NOT JEWS, THE HEIRS OF THE COVENANT.
But let us see if this people is the heir, or the former, and if the covenant belongs to us or to them. Hear ye now what the Scripture saith concerning the people. Isaac prayed for Rebecca his wife, because she was barren; and she conceived. Furthermore also, Rebecca went forth to inquire of the Lord; and the Lord said to her, "Two nations are in thy womb, and two peoples in thy belly; and the one people shall surpass the other, and the eider shall serve the younger." You ought to understand who was Isaac, who Rebecca, and concerning what persons He declared that this people should be greater than that. And in another prophecy Jacob speaks more clearly to his son Joseph, saying, "Behold, the Lord hath not deprived me of thy presence; bring thy sons to me, that I may bless them." And he brought Manasseh and Ephraim, desiring that Manasseh should be blessed, because he was the eider. With this view Joseph led him to the right hand of his father Jacob. But Jacob saw in spirit the type of the people to arise afterwards. And what says [the Scripture]? And Jacob changed the direction of his bands, and laid his fight hand upon the head of Ephraim, the second and younger, and blessed him. And Joseph said to Jacob, "Transfer thy right hand to the head of Manasseh, for he is my first-born son." And Jacob said, "I know it, my son, I know it; but the eider shall serve the younger: yet he also shall be blessed." Ye see on whom he laid [his hands], that this people should be first, and heir of the covenant. If then, still further, the same thing was intimated through Abraham, we reach the perfection of our knowledge. What, then, says He to Abraham? "Because thou hast believed, it is imputed to thee for righteousness: behold, I have made thee the father of those nations who believe in the Lord while in [a state of] uncircumcision."
CHAPTER XIV.--THE LORD HATH GIVEN US THE TESTAMENT WHICH MOSES RECEIVED AND BROKE.
Yes [it is even so]; but let us inquire if the Lord has really given that testament which He swore to the fathers that He would give to the people. He did give it; but they were not worthy to receive it, on account of their sins. For the prophet declares, "And Moses was fasting forty days and forty nights on Mount Sinai, that he might receive the testament of the Lord for the people." And he received from the Lord two tables, written in the spirit by the finger of the hand of the Lord. And Moses having received them, carried them down to give to the people. And the Lord said to Moses, "Moses, Moses, go down quickly; for thy people hath sinned, whom thou didst bring out of the land of Egypt." And Moses understood that they had again made molten images; and he threw the tables out of his hands, and the tables of the testament of the Lord were broken. Moses then received it, but they proved themselves unworthy. Learn now how we have received it. Moses, as a servant, received it; but the Lord himself, having suffered in our behalf, hath given it to us, that we should be the people of inheritance. But He was manifested, in order that they might be perfected in their iniquities, and that we, being constituted heirs through Him, might receive the testament of the Lord Jesus, who was prepared for this end, that by His personal manifestation, redeeming our hearts (which were already wasted by death, and given over to the iniquity of error) from darkness, He might by His word enter into a covenant with us. For it is written how the Father, about to redeem us from darkness, commanded Him to prepare a holy people for Himself. The prophet therefore declares, "I, the Lord Thy God, have called Thee in righteousness, and will hold Thy hand, and will strengthen Thee; and I have given Thee for a covenant to the people, for a light to the nations, to open the eyes of the blind, and to bring forth from fetters them that are bound, and those that sit in darkness out of the prison-house." Ye perceive, then, whence we have been redeemed. And again, the prophet says, "Behold, I have appointed Thee as a light to the nations, that Thou mightest be for salvation even to the ends of the earth, saith the Lord God that redeemeth thee." And again, the prophet saith, "The Spirit of the Lord is upon me; because He hath anointed me to preach the Gospel to the humble: He hath sent me to heal the broken-hearted, to proclaim deliverance to the captives, and recovery of sight to the blind; to announce the acceptable year of the Lord, and the day of recompense; to comfort all that mourn."
CHAPTER XV.--THE FALSE AND THE TRUE SABBATH.
Further, also, it is written concerning the Sabbath in the Decalogue which [the Lord] spoke, face to face, to Moses on Mount Sinai, "And sanctify ye the Sabbath of the Lord with clean hands and a pure heart." And He says in another place, "If my sons keep the Sabbath, then will I cause my mercy to rest upon them." The Sabbath is mentioned at the beginning of the creation [thus]: "And God made in six days the works of His hands, and made an end on the seventh day, and rested on it, and sanctified it." Attend, my children, to the meaning of this expression, "He finished in six days." This implieth that the Lord will finish all things in six thousand years, for a day is with Him a thousand years. And He Himself testifieth, saying, "Behold, to-day will be as a thousand years." Therefore, my children, in six days, that is, in six thousand years, all things will be finished. "And He rested on the seventh day." This meaneth: when His Son, coming [again], shall destroy the time of the wicked man, and judge the ungodly, and change the-sun, and the moon, and the stars, then shall He truly rest on the seventh day. Moreover, He says, "Thou shalt sanctify it with pure hands and a pure heart." If, therefore, any one can now sanctify the day which God hath sanctified, except he is pure in heart in all things, we are deceived. Behold, therefore: certainly then one properly resting sanctifies it, when we ourselves, having received the promise, wickedness no longer existing, and all things having been made new by the Lord, shall be able to work righteousness. Then we shall be able to sanctify it, having been first sanctified ourselves. Further, He says to them, "Your new moons and your Sabbath I cannot endure." Ye perceive how He speaks: Your present Sabbaths are not acceptable to Me, but that is which I have made, [namely this,] when, giving rest to all things, I shall make a beginning of the eighth day, that is, a beginning of another world. Wherefore, also, we keep the eighth day with joyfulness, the day also on which Jesus rose again from the dead. And when He had manifested Himself, He ascended into the heavens.
CHAPTER XVI.--THE SPIRITUAL TEMPLE OF GOD.
Moreover, I will also tell you concerning the temple, how the wretched [Jews], wandering in error, trusted not in God Himself, but in the temple, as being the house of God. For almost after the manner of the Gentiles they worshipped Him in the temple. But learn how the Lord speaks, when abolishing it: "Who hath meted out heaven with a span, and the earth with his palm? Have not I?""Thus saith the Lord, Heaven is My throne, and the earth My footstool: what kind of house will ye build to Me, or what is the place of My rest?" Ye perceive that their hope is vain. Moreover, He again says, "Behold, they who have cast down this temple, even they shall build it up again." It has so happened. For through their going to war, it was destroyed by their enemies; and now: they, as the servants of their enemies, shall rebuild it. Again, it was revealed that the city and the temple and the people of Israel were to be given up. For the Scripture saith, "And it shall come to pass in the last days, that the Lord will deliver up the sheep of His pasture, and their sheep-fold and tower, to destruction." And it so happened as the Lord had spoken. Let us inquire, then, if there still is a temple of God. There is--where He himself declared He would make and finish it. For it is written, "And it shall come to pass, when the week is completed, the temple of God shall be built in glory in the name of the Lord." I find, therefore, that a temple does exist. Learn, then, how it shall be built in the name of the Lord. Before we believed in God, the habitation of our heart was corrupt and weak, as being indeed like a temple made with hands. For it was full of idolatry, and was a habitation of demons, through our doing such things as were opposed to [the will of] God. But it shall be built, observe ye, in the name of the Lord, in order that the temple of the Lord may be built in glory. How? Learn [as follows]. Having received the forgiveness of sins, and placed our trust in the name of the Lord, we have become new creatures, formed again from the beginning. Wherefore in our habitation God truly dwells in us. How? His word of faith; His calling of promise; the wisdom of the statutes; the commands of the doctrine; He himself prophesying in us; He himself dwelling in us; opening to us who were enslaved by death the doors of the temple, that is, the mouth; and by giving us repentance introduced us into the incorruptible temple. He then, who wishes to be saved, looks not to man, but to Him who dwelleth in him, and speaketh in him, amazed at never having either heard him utter such words with his mouth, nor himself having ever desired to hear them. This is the spiritual temple built for the Lord.
CHAPTER XVII.--CONCLUSION OF THE FIRST PART OF THE EPISTLE.
As far as was possible, and could be done with perspicuity, I cherish the hope that, according to my desire, I have omitted none of those things at present [demanding consideration], which bear upon your salvation. For if I should write to you about things future, ye would not understand, because such knowledge is hid in parables. These things then are so.
CHAPTER XVIII.--SECOND PART OF THE EPISTLE. THE TWO WAYS.
But let us now pass to another sort of knowledge and doctrine. There are two ways of doctrine and authority, the one of light, and the other of darkness. But there is a great difference between these two ways. For over one are stationed the light-bringing angels of God, but over the other the angels' of Satan. And He indeed (i.e., God) is Lord for ever and ever, but he (i.e., Satan) is prince of the time of iniquity.
CHAPTER XIX.--THE WAY OF LIGHT.
The way of light, then, is as follows. If any one desires to travel to the appointed place, he must be zealous in his works. The knowledge, therefore, which is given to us for the purpose of walking in this way, is the following. Thou shalt love Him that created thee: thou shalt glorify Him that redeemed thee from death. Thou shalt be simple in heart, and rich in spirit. Thou shalt not join thyself to those who walk in the way of death. Thou shalt hate doing what is unpleasing to God: thou shalt hate all hypocrisy. Thou shalt not forsake the commandments of the Lord. Thou shalt not exalt thyself, but shalt be of a lowly mind. Thou shalt not take glory to thyself. Thou shalt not take evil counsel against thy neighbour. Thou shalt not allow over-boldness to enter into thy soul. Thou shalt not commit fornication: thou shalt not commit adultery: thou shalt not be a corrupter of youth. Thou shalt not let the word of God issue from thy lips with any kind of impurity. Thou shalt not accept persons when thou reprovest any one for transgression. Thou shalt be meek: thou shalt be peaceable. Thou shalt tremble at the words which thou hearest. Thou shalt not be mindful of evil against thy brother. Thou shalt not be of doubtful mind as to whether a thing shall be or not. Thou shalt not take the name of the Lord in vain. Thou shalt love thy neighbour more than thine own soul. Thou shalt not slay the child by procuring abortion; nor, again, shalt thou destroy it after it is born. Thou shalt not withdraw thy hand from thy son, or from thy daughter, but from their infancy thou shalt teach them the fear of the Lord. Thou shalt not covet what is thy neighbour's, nor shalt thou be avaricious. Thou shalt not be joined in soul with the haughty, but thou shalt be reckoned With the righteous and lowly. Receive thou as good things the trials which come upon thee. Thou shalt not be of double mind or of double tongue, for a double tongue is a snare of death. Thou shalt be subject to the Lord, and to [other] masters as the image of God, with modesty and fear. Thou shalt not issue orders with bitterness to thy maidservant or thy man-servant, who trust in the same [God], lest thou shouldst not reverence that God who is above both; for He came to call men not according to their outward appearance, but according as the Spirit had prepared them. Thou shalt communicate in all things with thy neighbour; thou shalt not call things thine own; for if ye are partakers in common of things which are incorruptible, how much more [should you be] of those things which are corruptible! Thou shalt not be hasty with thy tongue, for the mouth is a snare of death. As far as possible, thou shalt be pure in thy soul. Do not be ready to stretch forth thy hands to take, whilst thou contractest them to give. Thou shalt love, as the apple of thine eye, every one that speaketh to thee the word of the Lord. Thou shalt remember the day of judgment, night and day. Thou shalt seek out every day the faces of the saints, either by word examining them, and going to exhort them, and meditating how to save a soul by the word, or by thy hands thou shalt labour for the redemption of thy sins. Thou shalt not hesitate to give, nor murmur when thou givest. "Give to every one that asketh thee," and thou shalt know who is the good Recompenser of the reward. Thou shalt preserve what thou hast received [in charge], neither adding to it nor taking from it. To the last thou shalt hate the wicked [one]. Thou shalt judge righteously. Thou shalt not make a schism, but thou shalt pacify those that contend by bringing them together. Thou shalt confess thy sins. Thou shalt not go to prayer with an evil conscience. This is the way of light.
CHAPTER XX.--THE WAY OF DARKNESS.
But the way of darkness is crooked, and full of cursing; for it is the way of eternal death with punishment, in which way are the things that destroy the soul, viz., idolatry, over-confidence, the arrogance of power, hypocrisy, double-heartedness, adultery, murder, rapine, haughtiness, transgression, deceit, malice, self-sufficiency, poisoning, magic, avarice, want of the fear of God. [In this way, too,] are those who persecute the good, those who hate truth, those who love falsehood, those who know not the reward of righteousness, those who cleave not to that which is good, those who attend not with just judgment to the widow and orphan, those who watch not to the fear of God, [but incline] to wickedness, from whom meekness and patience are far off; persons who love vanity, follow after a reward, pity not the needy, labour not in aid of him who is overcome with toil; who are prone to evil-speaking, who know not Him that made them, who are murderers of children, destroyers of the workmanship of God; who turn away him that is in want, who oppress the afflicted, who are advocates of the rich, who are unjust judges of the poor, and who are in every respect transgressors.
CHAPTER XXI.--CONCLUSION.
It is well, therefore, that he who has learned the judgments of the Lord, as many as have been written, should walk in them. For he who keepeth these shall be glorified in the kingdom of God; but he who chooseth other things shall be destroyed with his works. On this account there will be a resurrection, on this account a retribution. I beseech you who are superiors, if you will receive any counsel of my good-will, have among yourselves those to whom you may show kindness: do not forsake them. For the day is at hand on which all things shall perish with the evil [one]. The Lord is near, and His reward. Again, and yet again, I beseech you: be good lawgivers to one another; continue faithful counsellors of one another; take away from among you all hypocrisy. And may God, who ruleth over all the world, give to you wisdom, intelligence, understanding, knowledge of His judgments, with patience. And be ye taught of God, inquiring diligently what the Lord asks from you; and do it that ye may be safe in the day of judgment. And if you have any remembrance of what is good, be mindful of me, meditating on these things, in order that both my desire and watchfulness may result in some good. I beseech you, entreating this as a favour. While yet you are in this fair vessel, do not fail in any one of those things, but unceasingly seek after them, and fulfil every commandment; for these things are worthy. Wherefore I have been the more earnest to write to you, as my ability served, that I might cheer you. Farewell, ye children of love and peace. The Lord of glory and of all grace be with your spirit. Amen.
The Shepherd of Hermas
First Book: Visions
First Vision
AGAINST FILTHY AND PROUD THOUGHTS, AND THE CARELESSNESS OF HERMAS IN CHASTISING HIS SONS.
CHAPTER I
He who had brought me up, sold me to one Rhode in Rome. Many years after this I recognised her, and I began to love her as a sister. Some time after, I saw her bathe in the river Tiber; and I gave her my hand, and drew her out of the river. The sight of her beauty made me think with myself, "I should be a happy man if I could but get a wife as handsome and good as she is." This was the only thought that passed through me: this and nothing more. A short time after this, as I was walking on my road to the villages, and magnifying the creatures of God, and thinking how magnificent, and beautiful, and powerful they are, I fell asleep. And the Spirit carried me away, and took me through a pathless place, through which a man could not travel, for it was situated in the midst of rocks; it was rugged and impassible on account of water. Having passed over this river, I came to a plain. I then bent down on my knees, and began to pray to the Lord and to confess my sins. And as I prayed, the heavens were opened, and I see the woman whom I had desired saluting me from the sky, and saying, "Hail, Hermas!" And looking up to her, I said, "Lady, what doest thou here?" And she answered me, "I have been taken up here to accuse you of your sins before the Lord." "Lady," said I, "are you to be the subject of my accusation?" "No," said she; "but hear the words which I am going to speak to you. God, who dwells in the heavens, and made out of nothing the things that exist, and multiplied and increased them on account of His holy Church, is angry with you for having sinned against me." I answered her, "Lady, have I sinned against you? How? or when spoke I an unseemly word to you? Did I not always think of you as a lady? Did I not always respect you as a sister? Why do you falsely accuse me of this wickedness and impurity?" With a smile she replied to me, "The desire of wickedness arose within your heart. Is it not your opinion that a righteous man commits sin when an evil desire arises in his heart? There is sin in such a case, and the sin is great," said she; "for the thoughts of a righteous man should be righteous. For by thinking righteously his character is established in the heavens, and he has the Lord merciful to him in every business. But those who entertain wicked thoughts in their minds are bringing upon themselves death and captivity; and especially is this the case with those who set their affections on this world, and glory in their riches, and look not forward to the blessings of the life to come. For many will their regrets be; for they have no hope, but have despaired of themselves and their life. But do thou pray to God, and He will heal thy sins, and the sins of thy whole house, and of all the saints."
CHAPTER II.
After she had spoken these words, the heavens were shut. I was overwhelmed with sorrow and fear, and said to myself, "If this sin is assigned to me, how can I be saved, or how shall I propitiate God in regard to my sins, which are of the grossest character? With what words shall I ask the Lord to be merciful to me? While I was thinking over these things, and discussing them in my mind, I saw opposite to me a chair, white, made of white wool, of great size. And there came up an old woman, arrayed in a splendid robe, and with a book in her hand; and she sat down alone, and saluted me, "Hail, Hermas!" And in sadness and tears I said to her, "Lady, hail!" And she said to me, "Why are you downcast, Hermas? for you were wont to be patient and temperate, and always smiling. Why are you so gloomy, and not cheerful?
I answered her and said, "O Lady, I have been reproached by a very good woman, who says that I sinned against her." And she said, "Far be such a deed from a servant of God. But perhaps a desire after her has arisen within your heart. Such a wish, in the case of the servants of God, produces sin. For it is a wicked and horrible wish in an all-chaste and already well-tried spirit to desire an evil deed; and especially for Hermas so to do, who keeps himself from all wicked desire, and is full of all simplicity, and of great guilelessness.
CHAPTER III.
"But God is not angry with you on account of this, but that you may convert your house, which have committed iniquity against the Lord, and against you, their parents. And although you love your sons, yet did you not warn your house, but permitted them to be terribly corrupted. On this account is the Lord angry with you, but He will heal all the evils which have been done in your house. For, on account of their sins and iniquities, you have been destroyed by the affairs of this world. But now the mercy of the Lord has taken pity on you and your house, and will strengthen you, and establish you in his glory. Only be not easy-minded, but be of good courage and comfort your house. For as a smith hammers out his work, and accomplishes whatever he wishes," so shall righteous daily speech overcome all iniquity. Cease not therefore to admonish your sons; for I know that, if they will repent with all their heart, they will be enrolled in the Books of Life with the saints." Having ended these words, she said to me, "Do you wish to hear me read?" I say to her, "Lady, I do." "Listen then, and give ear to the glories of God." And then I heard from her, magnificently and admirably, things which my memory could not retain. For all the words were terrible, such as man could not endure. The last words, however, I did remember; for they were useful to us, and gentle. "Lo, the God of powers, who by His invisible strong power and great wisdom has created the world, and by His glorious counsel has surrounded His creation with beauty, and by His strong word has fixed the heavens and laid the foundations of the earth upon the waters, and by His own wisdom and providence has created His holy Church, which He has blessed, lo! He removes the heavens and the mountains, the hills and the seas, and all things become plain to His elect, that He may bestow on them the blessing which He has promised them, with much glory and joy, if only they shall keep the commandments of God which they have received in great faith."
CHAPTER IV.
When she had ended her reading, she rose from the chair, and four young men came and carried off the chair and went away to the east. And she called me to herself and touched my breast, and said to me," Have you been pleased with my reading?" And I say to her, "Lady, 11
the last words please me, but the first are cruel and harsh." Then she said to me, "The last are for the righteous: the first are for heathens and apostates." And while she spoke to me, two men appeared and raised her on their shoulders, and they went to where the chair was in the east. With joyful countenance did she depart; and as she went, she said to me, "Behave like a man, Hermas."
Second Vision
AGAIN, OF HIS NEGLECT IN CHASTISING HIS TALKATIVE WIFE AND HIS LUSTFUL SONS, AND OF HIS CHARACTER.
CHAPTER I.
As I was going to the country about the same time as on the previous year, in my walk I recalled to memory the vision of that year. And again the Spirit carried me away, and took me to the same place where I had been the year before. On coming to that place, I bowed my knees and began to pray to the Lord, and to glorify His name, because He had deemed me worthy, and had made known to me my former sins. On rising from prayer, I see opposite me that old woman, whom I had seen the year before, walking and reading some book. And she says to me, "Can you carry a report of these things to the elect of God?" I say to her, "Lady, so much I cannot retain in my memory, but give me the book and I shall transcribe it." "Take it," says she, "and you will give it back to me." Thereupon I took it, and going away into a certain part of the country, I transcribed the whole of it letter by letter; but the syllables of it I did not catch. No sooner, however, had I finished the writing of the book, than all of a sudden it was snatched from my hands; but who the person was that snatched it, I saw not.
CHAPTER II.
Fifteen days after, when I had fasted and prayed much to the Lord, the knowledge of the writing was revealed to me. Now the writing was to this effect: "Your seed, O Hermas, has sinned against God, and they have blasphemed against the Lord, and in their great wickedness they have betrayed their parents. And they passed as traitors of their parents, and by their treachery did they not reap profit. And even now they have added to their sins lusts and iniquitous pollutions, and thus their iniquities have, been filled up. But make known these words to all your children, and to your wife, who is to be your sister. For she does not restrain her tongue, with which she commits iniquity; but, on hearing these words, she will control herself, and will obtain mercy. For after you have made known to them these words which my Lord has commanded me to reveal to you, then shall they be forgiven all the sins which in former times they committed, and forgiveness will be granted to all the saints who have sinned even to the present day, if they repent with all their heart, and drive all doubts from their minds. For the Lord has sworn by His glory, in regard to His elect, that if any one of them sin after a certain day which has been fixed, he shall not be saved. For the repentance of the righteous has limits. Filled up are the days of repentance to all the saints; but to the heathen, repentance will be possible even to the last day. You will tell, therefore, those who preside over the Church, to direct their ways in righteousness, that they may receive in full the promises with great glory. Stand stedfast, therefore, ye who work righteous, ness, and doubt not, that your passage may be with the holy angels. Happy ye who endure the great tribulation that is coming on, and happy they who shall not deny their own life. For the Lord hath sworn by His Son, that those who denied their Lord have abandoned their life in despair, for even now these are to deny Him in the days that are coming. To those who denied in earlier times, God became gracious, on account of His exceeding tender mercy.
CHAPTER III.
"But as for you, Hermas, remember not the wrongs done to you by your children, nor neglect your sister, that they may be cleansed from their former sins. For they will be instructed with righteous instruction, if you remember not the wrongs they have done you. For the remembrance of wrongs worketh death. And you, Henna, have endured great personal tribulations on account of the transgressions of your house, because you did not attend to them, but were careless and engaged in your wicked transactions. But you are saved, because you did not depart from the living God, and on account of your simplicity and great self-control. These have saved you, if you remain stedfast. And they will save all who act in the same manner, and walk in guilelessness and simplicity. Those who possess such virtues will wax strong against every form of wickedness, and will abide unto eternal life. Blessed are all they who practise righteousness, for they shall never be destroyed. Now you will tell Maximus: Lo! tribulation cometh on. If it seemeth good to thee, deny again. The Lord is near to them who return unto Him, as it is written in Eldad and Modat, who prophesied to the people in the wilderness."
CHAPTER IV.
Now a revelation was given to me, my brethren, while I slept, by a young man of comely appearance, who said to me, "Who do you think that old woman is from whom you received the book?" And I said, "The Sibyl." "You are in a mistake," says he; "it is not the Sibyl." "Who is it then?" say I. And he said, "It is the Church." And I said to him, "Why then is she an old woman? "Because," said he, "she was created first of all. On this account is she old. And for her sake was the world made." After that I saw a vision in my house, and that old woman came and asked me, if I had yet given the book to the presbyters. And I said that I had not. And then she said, "You have done well for I have some words to add. But when I finish all the words, all the elect will then become acquainted with them through you. You will write therefore two books, and you will send the one to Clemens and the other to Grapte. And Clemens will send his to foreign countries, for permission has been granted to him to do so. And Grapte will admonish the widows and the orphans. But you will read the words in this city, along with the presbyters who preside over the Church.
Third Vision
CONCERNING THE BUILDING OF THE TRIUMPHANT CHURCH, AND THE VARIOUS CLASSES OF REPROBATE MEN.
CHAPTER I.
The vision which I saw, my brethren, was of the following nature. Having fasted frequently, and having prayed to the Lord that He would show me the revelation which He promised to show me through that old woman, the same night that old woman appeared to me, and said to me, "Since you are so anxious and eager to know all things, go into the part of the country where you tarry; and about the fifth hour I shall appear unto you, and show you all that you ought to see." I asked her, saying "Lady, into what part of the country am I to go?" And she said, "Into any part you wish." Then I chose a spot which was suitable, and retired. Before, however, I began to speak and to mention the place, she said to me, "I will come where you wish." Accordingly, I went to the country, and counted the hours, and reached the place where I, had promised to meet her. And I see an ivory seat ready placed, and on it a linen cushion, and above the linen cushion was spread a covering of fine linen. Seeing these laid out, and yet no one in the place, I began to feel awe, and as it were a trembling seized hold of me, and my hair stood on end, and as it were a horror came upon me when I saw that I was all alone. But on coming back to myself and calling to mind the glory of God, I took courage, bent my knees, and again confessed my sins to God as I had done before. Whereupon the old woman approached, accompanied by six young men whom I had also seen before; and she stood behind me, and listened to me, as I prayed and confessed my sins to the Lord. And touching me she said, "Hermas, cease praying continually for your sins; pray for righteousness, that you may 13
have a portion of it immediately in your house." On this, she took me up by the hand, and brought me to the seat, and said to the young men, "Go and build." When the young men had gone and we were alone, she said to me, "Sit here." I say to her, "Lady, 'permit my elders to be seated first." "Do what I bid you," said she; "sit down." When I would have sat down on her right, she did not permit me, but with her hand beckoned to me to sit down on the left. While I was thinking about this, and feeling vexed that she did not let me sit on the right, she said, "Are you vexed, Hermas? The place to the right is for others who have already pleased God, and have suffered for His name's sake; and you have yet much to accomplish before you can sit with them. But abide as you now do in your simplicity, and you will sit with them, and with all who do their deeds and bear what they have borne."
CHAPTER II.
"What have they borne?" said I. "Listen," said she: "scourges, prisons, great tribulations, crosses, wild beasts, for God's name's sake. On this account is assigned to them the division of santification on the right hand, and to every one who shall suffer for God's name: to the rest is assigned the division on the left. But both for those who sit on the right, and those who sit on the left, there are the same gifts and promises; only those sit on the right, and have some glory. You then are eager to sit on the right with them, but your shortcomings are many. But you will be cleansed from your shortcomings; and all who are not given to doubts shall be cleansed from all their iniquities up till this day." Saying this, she wished to go away. But falling down at her feet, I begged her by the Lord that she would show me the vision which she had promised to show me. And then she again took hold of me by the hand, and raised me, and made me sit on the seat to the left; and lifting up a splendid rod, she said to me, "Do you see something great?" And I say, "Lady, I see nothing." She said to me, "Lo! do you not see opposite to you a great tower, built upon the waters, of splendid square stones?" For the tower was built square by those six young men who had come with her. But myriads of men were carrying stones to it, some dragging them from the depths, others removing them from the land, and they handed them to these six young men. They were taking them and building; and those. of the stones that were dragged out of the depths, they placed in the building just as they were: for they were polished and fitted exactly into the other stones, and became so united one with another that the lines of juncture could not be perceived. And in this way the building of the tower looked as if it were made out of one stone. Those stones, however, which were taken from the earth suffered a different fate; for the young men rejected some of them, some they fitted into the building, and some they cut down, and cast far away from the tower. Many other stones, however, lay around the tower, and the young men did not use them in building; for some of them were rough, others had cracks in them, others had been made too short, and others were white and round, but did not fit into the building of the tower. Moreover, I saw other stones thrown far away from the tower, and falling into the public road; yet they did not remain on the road, but were rolled into a pathless place. And I saw others falling into the fire and burning, others falling close to the water, and yet not capable of being rolled into the water, though they wished to be rolled down, and to enter the water.
CHAPTER III.
On showing me these visions, she wished to retire. I said to her, "What is the use of my having seen all this, while I do not know what it means?" She said to me, "You are a cunning fellow, wishing to know everything that relates to the tower." "Even so, O Lady," said I, "that I may tell it to my brethren, that, hearing this, they may know the Lord in much glory." And she said, "Many indeed shall hear, and hearing, some shall be glad, and some shall weep. But even these, if they hear and repent, shall also rejoice. Hear, then, the parables of the tower; for I will reveal all to you, and give me no more trouble in regard to revelation: for these revelations have an end, for they have been completed. But you will not cease praying for revelations, for you are shameless. The tower which you see building is myself, the Church, who have appeared to you now and on the former occasion. Ask, then, whatever you like in regard to the tower, and I will reveal it to you, that you may rejoice with the saints." I said unto her, "Lady, since you have vouchsafed to reveal all to me this once, reveal it." She said to me, "Whatsoever ought to be revealed, will be revealed; only let your heart be with God, and doubt not whatsoever you shall see."
14
I asked her, "Why was the tower built upon the waters, O Lady?" She answered, "I told you before, and you still inquire carefully: therefore inquiring you shall find the truth. Hear then why the tower is built upon the waters. It is because your life has been, and will be, saved through water. For the tower was founder on the word of the almighty and glorious Name and it is kept together by the invisible power of the Lord."
CHAPTER IV.
In reply I said to her, "This is magnificent and marvellous. But who are the six young men who are engaged in building?" And she said, "These are the holy angels of God, who were first created, and to whom the Lord handed over His whole creation, that they might increase and build up and rule over the whole creation. By these will the building of the tower be finished." "But who are the other persons who are engaged in carrying the stones?" These also are holy angels of the Lord, but the former six are more excellent than these. The building of the tower will be finished, and all will rejoice together around the tower, and they will glorify God, because the tower is finished." I asked her, saying, "Lady, I should like to know what became of the stones, and what was meant by the various kinds of stones?" In reply she said to me, "Not because you are more deserving than all others that this revelation should be made to you--for there are others before you, and better than you, to whom these visions should have been revealed--but that the name of God may be glorified, has the revelation been made to you, and it will be made on account of the doubtful who ponder in their hearts whether these things will be or not. Tell them that all these things are true, and that none of them is beyond the truth. All of them are firm and sure, and established on a strong foundation.
CHAPTER V.
"Hear now with regard to the stones which are in the building. Those square white stones which fitted exactly into each other, are apostles, bishops, teachers, and deacons, who have lived in godly purity, and have acted as bishops and teachers and deacons chastely and reverently to the elect of God. Some of them have fallen asleep, and some still remain alive. And they have always agreed with each other, and been at peace among themselves, and listened to each other. On account of this, they join exactly into the building of the tower." "But who are the stones that were dragged from the depths, and which were laid into the building and fitted in with the rest of the stones previously placed in the tower?" "They are those who suffered for the Lord's sake." "But I wish to know, O Lady, who are the other stones which were carried from the land." "Those," she said, "which go into the building without being polished, are those whom God has approved of, for they walked in the straight ways of the Lord and practised His commandments." "But who are those who are in the act of being brought and placed in the building?" "They are those who are young in faith and are faithful. But they are admonished by the angels to do good, for no iniquity has been found in them." "Who then are those whom they rejected and cast away?" "These are they who have sinned, and wish to repent. On this account they have not been thrown far from the tower, because they will yet be useful in the building, if they repent. Those then who are to repent, if they do repent, will be strong in faith, if they now repent while the tower is building. For if the building be finished, there will not be more room for any one, but he will be rejected. This privilege, however, will belong only to him who has now been placed near the tower.
CHAPTER VI.
"As to those who were cut down and thrown far away from the tower, do you wish to know who they are? They are the sons of iniquity, and they believed in hypocrisy, and wickedness did not depart from them. For this reason they are not saved, since they cannot be used in the building on account of their iniquities. Wherefore they have been cut off and cast far away on account of the anger of the Lord, for they have roused Him to anger. But I shall explain to you the other stones which you saw lying in great numbers, and not going into the building. Those which are rough are those who have known the truth and not remained in it, nor have they been joined to the saints. On this account are they unfit for use." "Who are those that have rents?" "These are they who are at discord in their hearts one with another, and are not at peace amongst themselves: they indeed keep peace before each other, but when they separate one from the other, their wicked thoughts remain in 15
their hearts. These, then, are the rents which are in the stones. But those which are shortened are those who have indeed believed, and have the larger share of righteousness; yet they have also a considerable share of iniquity, and therefore they are shortened and not whole." "But who are these, Lady, that are white and round, and yet do not fit into the building of the tower?" She answered and said, "How long will you be foolish and stupid, and continue to put every kind of question and understand nothing? These are those who have faith indeed, but they have also the riches of this world. When, therefore, tribulation comes, on account of their riches and business they deny the Lord." I answered and said to her, "When, then, will they be useful for the building, Lady?"When the riches that now seduce them have been circumscribed, then will they be of use to God. For as a round stone cannot become square unless portions be cut off and cast away, so also those who are rich in this world cannot be useful to the Lord unless their riches be cut down. Learn this first from your own case. When you were rich, you were useless; but now you are useful and fit for life. Be ye useful to God; for you also will be used as one of these stones.
CHAPTER VII,
"Now the other stones which you saw cast far away from the tower, and falling upon the public road and rolling from it into pathless places, are those who have indeed believed, but through doubt have abandoned the true road. Thinking, then, that they could find a better, they wander and become wretched, and enter upon pathless places. But those which fell into the fire and were burned? are those who have departed for ever from the living God; nor does the thought of repentance ever come into their hearts, on account of their devotion to their lusts and to the crimes which they committed. Do you wish to know who are the others which fell near the waters, but could not be rolled into them? These are they who have heard the word, and wish to be baptized in the name of the Lord; but when the chastity demanded by the truth comes into their recollection, they draw back, and again walk after their own wicked desires." She finished her exposition of the tower. But I, shameless as I yet was, asked her, "Is repentance possible for all those stones which have been cast away and did not fit into the building of the tower, and will they yet have a place in this tower?" "Repentance," said she, "is yet possible, but in this tower they cannot find a suitable place. But in another and much inferior place they will be laid, and that, too, only when they have been tortured and completed the days of their sins. And on this account will they be transferred, because they have partaken of the righteous Word. And then only will they be removed from their punishments when the thought of repenting of the evil deeds which they have done has come into their hearts. But if it does not come into their hearts, they will not be saved, on account of the hardness of their heart."
CHAPTER VIII.
When then I ceased asking in regard to all these matters, she said to me, "Do you wish to see anything else?" And as I was extremely eager to see something more, my countenance beamed with joy. She looked towards me with a smile, and said, "Do you see seven women around the tower?" "I do, Lady," said I. "This tower," said she, "is supported by them according to the precept of the Lord. Listen now to their functions. The first of them, who is clasping her hands, is called Faith. Through her the elect of God are saved? Another, who has her garments tucked up and acts with vigour, is called Self-restraint. She is the daughter of Faith. Whoever then follows her will become happy in his life, because he will restrain himself from all evil works, believing that, if he restrain himself from all evil desire, he will inherit eternal life." "But the others," said I, "O Lady, who are they?" And she said to me, "They are daughters of each other. One of them is called Simplicity, another Guilelessness, another Chastity, another Intelligence, another Love. When then you do all the works of their mother, you will be able to live." "I should like to know," said I, "O Lady, what power each one of them possesses." "Hear," she said, "what power they have. Their powers are regulated by each other, and follow each other in the 16
order of their birth. For from Faith arises Self-restraint; from Self-restraint, Simplicity; from Simplicity, Guilelessness; from Guilelessness, Chastity; from Chastity, Intelligence; and from Intelligence, Love. The deeds, then, of these are pure, and chaste, and divine. Whoever devotes himself to these, and is able to hold fast by their works, shall have his dwelling in the tower with the saints of God." Then I asked her in regard to the ages, if now there is the conclusion. She cried out with a loud voice, "Foolish man! do you not see the tower yet building? When the tower is finished and built, then comes the end; and I assure you it will be soon finished. Ask me no more questions. Let you and all the saints be content with what I have called to your remembrance, and with my renewal of your spirits.
But observe that it is not for your own sake only that these revelations have been made to you, but they have been given you that you may show them to all.
For after three days--this you will take care to remember--I Command you to speak all the words which I am to say to you into the ears of the saints, that hearing them and doing them, they may be cleansed from their iniquities, and you along with them."
CHAPTER IX.
Give ear unto me, O Sons: I have brought you up in much simplicity, and guilelessness, and chastity, on account of the mercy of the Lord, who has dropped His righteousness down upon you, that ye may be made righteous and holy from all your iniquity and depravity; but you do not wish to rest from your iniquity. Now, therefore, listen to me, and be at peace one with another, and visit each other, and bear each other's burdens, and do not partake of God's creatures alone, but give abundantly of them to the needy. For some through the abundance of their food produce weakness in their flesh, and thus corrupt their flesh; while the flesh of others who have no food is corrupted, because they have not sufficient nourishment. And on this account their bodies waste away. This intemperance in eating is thus injurious to you who have abundance and do not distribute among those who are needy. Give heed to the judgment that is to come. Ye, therefore, who are high in position, seek out the hungry as long as the tower is not yet finished; for after the tower is finished, you will wish to do good, but will find no opportunity. Give heed, therefore, ye who glory in your wealth, lest those who are needy should groan, and their groans should ascend to the Lord, and ye be shut out with all your goods beyond the gate of the tower. Wherefore I now say to you who preside over the Church and love the first seats, "Be not like to drug-mixers. For the drug-mixers carry their drugs in boxes, but ye carry your drug and poison m your heart. Ye are hardened, and do not wish to cleanse your hearts, and to add unity of aim to purity of heart, that you may have mercy from the great King. Take heed, therefore, children, that these dissensions of yours do not deprive you of your life. How will you instruct the elect of the Lord, if you yourselves have not instruction? Instruct each other therefore, and be at peace among yourselves, that I also, standing joyful before your Father, may give an account of you all to your Lord."
CHAPTER X.
On her ceasing to speak to me, those six young men who were engaged in building came and conveyed her to the tower, and other four lifted up the seat and carried it also to the tower. The faces of these last I did not see, for they were turned away from me. And as she was going, I asked her to reveal to me the meaning of the three forms in which she appeared to me. In reply she said to me: "With regard to them, you must ask another to reveal their meaning to you." For she had appeared to me, brethren, in the first vision the previous year under the form of an exceedingly old woman, sitting in a chair. In the second vision her face was youthful, but her skin and hair betokened age, and she stood while she spoke to me. She was also more joyful than on the first occasion. But in the third vision she was entirely youthful and exquisitely beautiful, except only that she had the hair of an old woman; but her face beamed with joy, and she sat on a seat. Now I was exceeding sad in regard to these appearances, for I longed much to know what the visions meant. Then I see the old woman in a vision of the night saying unto me: "Every prayer should be accompanied with humility: fast, therefore, and you will obtain from the Lord what you beg." I fasted therefore for one day.
That very night there appeared to me a young man, who said, "Why do you frequently ask revelations in prayer? Take heed lest by asking many things you injure your flesh: be content 17
with these revelations. Will you be able to see greater' revelations than those which you have seen?" I answered and said to him, "Sir, one thing only I ask, that in regard to these three forms the revelation may be rendered complete." He answered me, "How long are ye senseless? But your doubts make you senseless, because you have not your hearts turned towards the Lord." But I answered and said to him, "From you, sir, we shall learn these things more accurately."
CHAPTER XI.
"Hear then," said he, "with regard to the three forms, concerning which you are inquiring. Why in the first vision did she appear to you as an old woman seated on a chair? Because your spirit is now old and withered up, and has lost its power in consequence of your infirmities and doubts. For, like elderly men who have no hope of renewing their strength, and expect nothing but their last sleep, so you, weakened by worldly occupations, have given yourselves up to sloth, and have not cast your cares upon the Lord. Your spirit therefore is broken, and you have grown old in your sorrows." "I should like then to know, sir, why she sat on a chair?" He answered, "Because every weak person sits on a chair on account of his weakness, that his weakness may be sustained. Lo! you have the form of the first vision.
CHAPTER XII.
"Now in the second vision you saw her standing with a youthful countenance, and more joyful than before; still she had the skin and hair of an aged woman. Hear," said he, "this parable also. When one becomes somewhat old, he despairs of himself on account of his weakness and poverty, and looks forward to nothing but the last day of his life. Then suddenly an inheritance is left him: and hearing of this, he rises up, and becoming exceeding joyful, he puts on strength. And now he no longer reclines, but stands up; and his spirit, already destroyed by his previous actions, is renewed, and he no longer sits, but acts with vigour. So happened it with you on hearing the revelation which God gave you. For the Lord had compassion on you, and renewed your spirit, and ye laid aside your infirmities. Vigour arose within you, and ye grew strong in faith; and the Lord, seeing your strength, rejoiced. On this account He showed you the building of the tower; and He will show you other things, if you continue at peace with each other with all your heart.
CHAPTER XIII.
"Now, in the third vision, you saw her still younger, and she was noble and joyful, and her shape was beautiful. For, just as when some good news comes suddenly to one who is sad, immediately he forgets his former sorrows, and looks for nothing else than the good news which he has heard, and for the future is made strong for good, and his spirit is renewed on account of the joy which he has received; so ye also have received the renewal of your spirits by seeing these good things. As to your seeing her sitting on a seat, that means that her position is one of strength, for a seat has four feet and stands firmly. For the world also is kept together by means of four elements. Those, therefore, who repent completely and with the whole heart, will become young and firmly established. You now have the revelation completely given you? Make no further demands for revelations. If anything ought to be revealed, it will be revealed to you."
Fourth Vision
CONCERNING THE TRIAL AND TRIBULATION THAT ARE TO COME UPON MEN.
CHAPTER I.
Twenty days after the former vision I saw another vision, brethren --a representation of the tribulation that is to come. I was going to a country house along the Campanian road. Now the house lay about ten furlongs from the public road. The district is one rarely traversed. And as I walked alone, I prayed the Lord to complete the revelations which He had made to me through His holy Church, that He might strengthen me, and give repentance to all His servants who were going astray, that His great and glorious name might be glorified because He vouchsafed to show me His marvels. And while I was glorifying Him and giving Him thanks, a voice, as it were, answered me, "Doubt not, Hermas;" and I began to think with myself, and to say, "What reason have I to doubt--I who have been established by the Lord, and who have seen such glorious sights?" I advanced a little, brethren, and, lo! I see dust rising even to the heavens. I began to say to myself, "Are cattle approaching and raising the dust?" It was about a furlong's distance from me. And, 18
lo! I see the dust rising more and more, so that I imagined that it was something sent from God. But the sun now shone out a little, and, lo! I see a mighty beast like a whale, and out of its mouth fiery locusts proceeded. But the size of that beast was about a hundred feet, and it had a head like an urn. I began to weep, and to call on the Lord to rescue me from it. Then I remembered the word which I had heard, "Doubt not, O Hermas." Clothed, therefore, my brethren, with faith in the Lord? and remembering the great things which He had taught me, I boldly faced the beast. Now that beast came on with such noise and force, that it could itself have destroyed a city. I came near it, and the monstrous beast stretched itself out on the ground, and showed nothing but its tongue, and did not stir at all until I had passed by it. Now the beast had four colours on its head-black, then fiery and bloody, then golden, and lastly white.
CHAPTER II.
Now after I had passed by the wild beast, and had moved forward about thirty feet, lo! a virgin meets me, adorned as if she were proceeding from the bridal chamber, clothed entirely in white, and with white sandals, and veiled up to her forehead, and her head was covered by a hood.s And she had white hair. I knew from my former visions that this was the Church, and I became more joyful. She saluted me, and said, "Hail, O man!" And I returned her salutation, and said, "Lady, hail!" And she answered. and said to me, "Has nothing crossed your path?" I say, "I was met by a beast of such a size that it could destroy peoples, but through the power of the Lord and His great mercy I escaped from it." "Well did you escape from it," says she, "because you cast your care on God, and opened your heart to the Lord, believing that you can be saved by no other than by His great and glorious name. On this account the Lord has sent His angel, who has rule over the beasts, and whose name is Thegri, and has shut up its mouth, so that it cannot tear you. You have escaped from great tribulation on account of your faith, and because you did not doubt in the presence of such a beast. Go, therefore, and tell the elect of the Lord His mighty deeds, and say to them that this beast is a type of the great tribulation that is coming. If then ye prepare yourselves, and repent with all your heart, and turn to the Lord, it will be possible for you to escape it, if your heart be pure and spotless, and ye spend the rest of the days of your life in serving the Lord blamelessly. Cast your cares upon the Lord, and He will direct them. Trust the Lord, ye who doubt, for He is all-powerful, and can turn His anger away from you, and send scourges" on the doubters. Woe to those who hear these words, and despise them: better were it for them not to have been born."
CHAPTER III.
I asked her about the four colours which the beast had on his head. And she answered, and said to me, "Again you are inquisitive in regard to such matters." "Yea, Lady, said I, "make known to me what they are." "Listen,"
said she: "the black is the world in which we dwell: but the fiery and bloody points out that the world must perish through blood and fire: but the golden part are you who have escaped from this world. For as gold is tested by fire, and thus becomes useful, so are you tested who dwell in it. Those, therefore, who continue stedfast, and are put through the fire, will be purified by means of it. For as gold casts away its dross, so also will ye cast away all sadness and straitness, and will be made pure so as to fit into the building of the tower. But the white part is the age that is to come, in which the elect of God will dwell, since those elected by God to eternal life will be spotless and pure. Wherefore cease not speaking these things into the ears of the saints. This then is the type of the great tribulation that is to come. If ye wish it, it will be nothing. Remember those things which were written down before." And saying this, she departed. But I saw not into what place she retired. There was a noise, however, and I turned round in alarm, thinking that that beast was coming.
Fifth Vision
CONCERNING THE COMMANDMENTS.
After I had been praying at home, and had sat down on my couch, there entered a man of glorious aspect, dressed like a shepherd, with a white goat's skin, a wallet on his shoulders, and a rod in his hand, and saluted me. I returned his salutation. And straightway he sat down beside me, and said to me, "I have been sent by a most venerable angel to dwell with you the remaining days of your life." And I thought that he had come to tempt me, and I said to him, "Who are you? For I know him to whom I have been entrusted." He said to me, "Do you not know me?" "No," said I. "I," said he, "am that shepherd to whom you have been entrusted." And as he was speaking, his figure was changed; and then I knew that it was he to whom I had been entrusted. And straightway I became confused, and fear took hold of me, and I was overpowered with deep sorrow that I had answered him so wickedly and foolishly. But he answered, and said to me, "Do not be confounded, but receive strength from the commandments which I am going to give you. For I have been sent," said he, "to show you again all the things which you saw before, especially those of them which are useful to you. First of all, then, write down my commandments and similitudes, and you will write the other things as I shall show you. For this purpose," said he, "I command you to write down the commandments and similitudes first, that you may read them easily, and be able to keep them." Accordingly I wrote down the commandments and similitudes, exactly as he had ordered me. If then, when you have heard these, ye keep them and walk in them, and practise them with pure minds, you will receive from the Lord all that He has promised to you. But if, after you have heard them, ye do not repent, but continue to add to your sins, then shall ye receive from the Lord the opposite things. All these words did the shepherd, even the angel of repentance, command me to write.
Second Book: Commandments
First Commandment
ON FAITH IN GOD.
FIRST Of all, believe that there is one God who created and finished all things, and made all things out of nothing. He alone is able to contain the whole, but Himself cannot be contained. Have faith therefore in Him, and fear Him; and fearing Him, exercise self-control. Keep these commands, and you will cast away from you all wickedness, and put on the strength of righteousness, and live to God, if you keep this commandment.
Second Commandment
ON AVOIDING EVIL-SPEAKING, AND ON GIVING ALMS IN SIMPLICITY.
He said to me, "Be simple and guileless, and you will be as the children who know not the wickedness that ruins the life of men. First, then, speak evil of no one, nor listen with pleasure to any one who speaks evil of another. But if you listen, you will partake of the sin of him who speaks evil, if you believe the slander which you hear; for believing it, you will also have something to say against your brother. Thus, then, will you be guilty of the sin of him who slanders. For slander is evil and an unsteady demon. It never abides in peace, but always remains in discord. Keep yourself from it, and you will always be at peace with all. Put on a holiness in which there is no wicked cause of offence, but all deeds that are equable and joyful. Practise goodness; and from the rewards of your labours, which God gives you, give to all the needy in simplicity, not hesitating as to whom you are to give or not to give. Give to all, for God wishes His gifts to be shared amongst all. They who receive, will render an account to God why and for what they have received. For the afflicted who receive will not be condemned, but they who receive on false pretences will suffer punishment. He, then, who gives is guiltless. For as he received from the Lord, so has he accomplished his service in simplicity, not hesitating as to whom he should give and to whom he should not give. This service, then, if accomplished in simplicity, is glorious with God. He, therefore, who thus ministers in simplicity, will live to God. Keep therefore these commandments, as I have given them to you, that your repentance and the repentance of your house may be found in simplicity, and your heart may be pure and stainless."
Third Commandment
ON AVOIDING FALSEHOOD, AND ON THE REPENTANCE OF HERMAS FOR HIS DISSIMULATION.
Again he said to me, "Love the truth, and let nothing but truth proceed from your mouth, that the spirit which God has placed in your flesh may be found truthful before all men; and the Lord, who dwelleth in you, will be glorified, because the Lord is truthful in every word, and in Him is no falsehood. They therefore who lie deny the Lord, and rob Him, not giving back to Him the deposit which they have received. For they received from Him a spirit free from falsehood. If they give him back this spirit untruthful, they pollute the commandment of the Lord, and become robbers." On hearing these words, I wept most violently. When he saw me weeping, he said to me, "Why do you weep?" And I said, "Because, sir, I know not if I can be saved." "Why?" said he. And I said, "Because, sir, I never spake a true word in my life, but have ever spoken cunningly to all, and have affirmed a lie for the truth to all; and no one ever contradicted me, but credit was given to my word. How then can I live, since I have acted thus?" And he said to me, "Your feelings are indeed right and sound, for you ought as a servant of God to have walked in truth, and not to have joined an evil conscience with the spirit of truth, nor to have caused sadness to the holy and true Spirit." s And I said to him, "Never, sir, did I listen to these words with so much attention." And he said to me, "Now you hear them, and keep them, that even the falsehoods which you formerly told in your transactions may come to be believed through the truthfulness of your present statements. For even they can become worthy of credit. If you keep these precepts, and from this time forward you speak nothing but the truth, it will be possible for you to obtain life. And whosoever shall hear this commandment, and depart from that great wickedness falsehood, shall live to God."
Fourth Commandment
ON PUTTING ONE'S WIFE AWAY FOR ADULTERY.
CHAPTER I.
"I charge you," said he, "to guard your chastity, and let no thought enter your heart of another man's wife, or of fornication, or of similar iniquities; for by doing this you commit a great sin. But if you always remember your own wife, you will never sin. For if this thought enter your heart, then you will sin; and if, in like manner, you think other wicked thoughts, you commit sin. For this thought is great sin in a servant of God. But if any one commit this wicked deed, he works death for himself. Attend, therefore, and refrain from this thought; for where purity dwells, there iniquity ought not to enter the heart of a righteous man." I said to him, "Sir, permit me to ask you a few questions." "Say on," said he. And I said to him, "Sir, if any one has a wife who trusts in the Lord, and if he detect her in adultery, does the man sin if he continue to live with her?" And he said to me, "As long as he remains ignorant of her sin, the husband commits no transgression in living with her. But if the husband know that his wife has gone astray, and if the woman does not repent, but persists in her fornication, and yet the husband continues to live with her, he also is guilty of her crime, and a sharer in her adultery." And I said to him, "What then, sir, is the husband to do, if his wife continue in her vicious practices?" And he said, "The husband should put her away, and remain by himself. But if he put his wife away and marry another, he also commits adultery." And I said to him, "What if the woman put away should repent, and wish to return to her husband: shall she not be taken back by her husband?" And he said to me, "Assuredly. If the husband do not take her back, he sins, and brings a great sin upon himself; for he ought to take back the sinner who has repented. But not frequently. For there is but one repentance to the servants of God. In case, therefore, that the divorced wife may repent, the husband ought not to marry another, when his wife has been put away. In this matter man and woman are to be treated exactly in the same way. Moreover, adultery is committed not only by those who pollute their flesh, but by those who imitate the heathen in their actions." Wherefore if any one persists in such deeds, and repents not, withdraw from him, and cease to live with him. Otherwise you are a sharer in his sin. Therefore has the injunction been laid on you, that you should remain by yourselves, both man and woman, for in such persons repentance can take place. But I do not," said he, "give opportunity for the doing of these deeds, but that he who has sinned may sin no more. But with regard to his previous transgressions, there is One who is able to provide a cure; for it is He, indeed, who has power over all."
CHAPTER II.
I asked him again, and said, "Since the Lord has vouchsafed to dwell always with me, hear with me while I utter a few words; for I understand nothing, and my heart has been hardened by my previous mode of life. Give me understanding, for I am exceedingly dull, and I understand absolutely nothing." And he answered and said unto me, "I am set over repentance, and I give understanding to all who repent. Do you not think," he said, "that it is great wisdom to repent? for repentance is great wisdom. For he who has sinned understands that he acted wickedly in the sight of the Lord, and remembers the actions he has done, and he repents, and no longer acts wickedly, but does good munificently, and humbles and torments his soul because he has sinned. You see, therefore, that repentance is great wisdom." And I said to him, "It is for this reason, sir, that I inquire carefully into all things, especially because I am a sinner; that I may know what works I should do, that I may live: for my sins are many and various." And he said to me, "You shall live if you keep my commandments, and walk in them; and whosoever shall hear and keep these commandments, shall live to God."
CHAPTER III.
And I said to him, "I should like to continue my questions." "Speak on," said he. And I said, "I heard, sir, some teachers maintain that there is no other repentance than that which takes place, when we descended into the water and received remission of our former sins." He said to me, "That was sound doctrine which you heard; for that is really the case. For he who has received remission of his sins ought not to sin any more, but to live in purity. Since, however, you inquire diligently into all things, I will point this also out to you, not as giving occasion for error to those who are to believe, or have lately believed, in the Lord. For those who have now believed, and those who are to believe, have not repentance for their sins; but they have remission of their previous sins. For to those who have been called before these days, the Lord has set repentance. For the Lord, knowing the heart, and foreknowing all things, knew the weakness of men and the manifold wiles of the devil, that he would inflict some evil on the servants of God, and would act wickedly towards them. The Lord, therefore, being merciful, has had mercy on the work of His hand, and has set repentance for them; and He has entrusted to me power over this repentance. And therefore I say to you, that if any one is tempted by the devil, and sins after that great and holy calling. in which the Lord has called His people to everlasting life, he has opportunity to repent but once. But if he should sin frequently after this, and then repent, to such a man his repentance will be of no avail; for with difficulty will he live." And I said, "Sir, I feel that life has come back to me in listening attentively to these commandments; for I know that I shall be saved, if in future I sin no more." And he said, "You will be saved, you and all who keep these commandments."
CHAPTER IV.
And again I asked him, saying, "Sir, since you have been so patient in listening to me, will you show me this also?" "Speak," said he. And I said, "If a wife or husband die, and the widower or widow marry, does he or she commit sin?" "There is no sin in marrying again," said he; "but if they remain unmarried, they gain greater honour and glory with the Lord; but if they marry, they do not sin. Guard, therefore, your chastity and purity, and you will live to God. What commandments I now give you, and what I am to give, keep from henceforth, yea, from the very day when you were entrusted to me, and I will dwell in your house. And your former sins will be forgiven, if you keep my commandments. And all shall be forgiven who keep these my commandments, and walk in this chastity."
Fifth Commandment
OF SADNESS OF HEART, AND OF PATIENCE.
CHAPTER I.
"Be patient," said he, "and of good understanding, and you will rule over every wicked work, and you will work all righteousness. For if you be patient, the Holy Spirit that dwells in you will be pure. He will not be darkened by any evil spirit, but, dwelling in a broad region, he will rejoice and be glad; and with the vessel in which he dwells he will serve God in gladness, having great peace within himself. But if any outburst of anger take place, forthwith the Holy Spirit, who is tender, is straitened, not having a pure place, and He seeks to depart. For he is choked by the vile spirit, and cannot attend on the Lord as he wishes, for anger pollutes him. For the Lord dwells in long-suffering, but the devil in anger. The two spirits, then, when dwelling in the same habitation, are at discord with each other, and are troublesome to that man in whom they dwell. For if an exceedingly small piece of wormwood be taken and put into a jar of honey, is not the honey entirely destroyed, and does not the exceedingly small piece of wormwood entirely take away the sweetness of the honey, so that it no longer affords any gratification to its owner, but has become bitter, and lost its use? But if the wormwood be not put into the honey, then the honey remains sweet, and is of use to its owner. You see, then, that patience is sweeter than honey, and useful to God, and the Lord dwells in it. But anger is bitter and useless. Now, if anger be mingled with patience, the patience is polluted, and its prayer is not then useful to God." "I should like, sir," said I, "to know the power of anger, that I may guard myself against it." And he said, "If you do not guard yourself against it, you and your house lose all hope of salvation. Guard yourself, therefore, against it. For I am with you, and all will depart from it who repent with their whole heart. For I will be with them, and I will save them all. For all are justified by the most holy angel.
CHAPTER II.
"Hear now," said he, "how wicked is the action of anger, and in what way it overthrows the servants of God by its action, and turns them from righteousness. But it does not turn away those who are full of faith, nor does it act on them, for the power of the Lord is with them. It is the thoughtless and doubting that it turns away. For as soon as it sees such men standing stedfast, it throws itself into their hearts, and for nothing at all the man or woman becomes embittered on account of occurrences in their daily life, as for instance on account of their food, or some superfluous word that has been uttered, or on account of some friend, or some gift or debt, or some such senseless affair. For all these things are foolish and empty and unprofitable to the servants of God. But patience is great, and mighty, and strong, and calm in the midst of great enlargement, joyful, rejoicing, free from care, glorifying God at all times, having no bitterness in her, and abiding continually meek and quiet. Now this patience dwells with those who have complete faith. But anger is foolish, and fickle, and senseless. Now, of folly is begotten bitterness, and of bitterness anger, and of anger frenzy. This frenzy, the product of so many evils, ends in great and incurable sin. For when all these spirits dwell in one vessel in which the Holy Spirit also dwells, the vessel cannot contain them, but overflows. The tender Spirit, then, not being accustomed to dwell with the wicked spirit, nor with hardness, withdraws from such a man, and seeks to dwell with meekness and peacefulness. Then, when he withdraws from the man in whom he dwelt, the man is emptied of the righteous Spirit; and being henceforward filled with evil spirits, he is in a state of anarchy in every action, being dragged hither and thither by the evil spirits, and there is a complete darkness in his mind as to everything good. This, then, is what happens to all the angry. Wherefore do you depart from that most wicked spirit anger, and put on patience, and resist anger and bitterness, and you will be found in company with the purity which is loved by the Lord. Take care, then, that you neglect not by any chance this commandment: for if you obey this commandment, you will be able to keep all the other commandments which I am to give you. Be strong, then, in these commandments, and put on power, and let all put on power, as many as wish to walk in them."
Sixth Commandment
HOW TO RECOGNISE THE TWO SPIRITS ATTENDANT ON EACH MAN, AND HOW TO DISTINGUISH THE SUGGESTIONS OF THE ONE FROM THOSE OF THE OTHER.
CHAPTER I.
"I gave you," he said, "directions in the first commandment to attend to faith, and fear, and self-restraint." "Even so, sir," said I. And he said, "Now I wish to show you the powers of these, that you may know what power each possesses. For their powers are double, and have relation alike to the righteous and the unrighteous. Trust you, therefore, the righteous, but put no trust in the unrighteous. For the path of righteousness is straight, but that of unrighteousness is crooked. But walk in the straight and even way, and mind not the crooked. For the crooked path has no roads, but has many pathless places and stumbling-blocks in it, and it is rough and thorny. It is injurious to those who walk therein. But they who walk in the straight road walk evenly without stumbling, because it is neither rough nor thorny. You see, then, that it is better to walk in this road." "I wish to go by this road," said I. "You will go by it," said he; "and whoever turns to the Lord with all his heart will walk in it."
CHAPTER II.
"Hear now," said he, "in regard to faith. There are two angels with a man--one of righteousness, and the other of iniquity." And I said to him, "How, sir, am I to know the powers of these, for both angels dwell with me?" "Hear," said he, and "understand them. The angel of righteousness is gentle and modest, meek and peaceful. When, therefore, he ascends into your heart, forthwith he talks to you of righteousness, purity, chastity, contentment, and of every righteous deed and glorious virtue. When all these ascend into your heart, know that the angel of righteousness is with you. These are the deeds of the angel of righteousness. Trust him, then, and his works. Look now at the works of the angel of iniquity. First, he is wrathful, and bitter, and foolish, and his works are evil, and ruin the servants of God. When, then, he ascends into your heart, know him by his works." And I said to him, "How, sir, I shall perceive him, I donor know." "Hear and understand" said he. "When anger comes upon you, or harshness, know that he is in you; and you will know this to be the case also, when you are attacked by a longing after many transactions, and the richest delicacies, and drunken revels, and divers luxuries, and things improper, and by a hankering after women, and by overreaching, and pride, and blustering, and by whatever is like to these. When these ascend into your heart, know that the angel of iniquity is in you. Now that you know his works, depart from him, and in no respect trust him, because his deeds are evil, and unprofitable to the servants of God. These, then, are the actions of both angels. Understand them, and trust the angel of righteousness; but depart from the angel of iniquity, because his instruction is bad in every deed. For though a man be most faithful, and the thought of this angel ascend into his heart, that man or woman must sin. On the other hand, be a man or woman ever so bad, yet, if the works of the angel of righteousness ascend into his or her heart, he or she must do something good. You see, therefore, that it is good to follow the angel of righteousness, but to bid farewell to the angel of iniquity.
"This commandment exhibits the deeds of faith, that you may trust the works of the angel of righteousness, and doing them you may live to God. But believe the works of the angel of iniquity are hard. If you refuse to do them, you will live to God."
Seventh Commandment
ON FEARING GOD, AND NOT FEARING THE DEVIL.
"Fear," said he, "the Lord, and keep His commandments. For if you keep the commandments of God, you will be powerful in every action, and every one of your actions will be incomparable. For, fearing the Lord, you will do all things well. This is the fear which you ought to have, that you may be saved. But fear not the devil; for, fearing the Lord, you will have dominion over the devil, for there is no power in him. But he in whom there is no power ought on no account to be an object of fear; but He in whom there is glorious power is truly to be feared. For every one that has power ought to be feared; but he who has not power is despised by all. Fear, therefore, the deeds of the devil, since they are wicked. For, fearing the Lord, you will not do these deeds, but will refrain from them. For fears are of two kinds: for if you do not wish to do that which is evil, fear the Lord, and you will not do it; but, again, if you wish to do that which is good, fear the Lord, and you will do it. Wherefore the fear of the Lord is strong, and great, and glorious. Fear, then, the Lord, and you will live to Him, and as many as fear Him and keep His commandments will live to God." "Why," said I, "sir, did you say in regard to those that keep His commandments, that they will live to God?" "Because," says he, "all creation fears the Lord, but all creation does not keep His commandments. They only who fear the Lord and keep His commandments have life with God; but as to those who keep not His commandments, there is no life in them."
Eighth Commandment
WE OUGHT TO SHUN THAT WHICH IS EVIL, AND DO THAT WHICH IS GOOD.
"I told you," said he, "that the creatures of God are double, for restraint also is double; for in some cases restraint has to be exercised in others there is no need of restraint." "Make known to me, sir," say I, "in what cases restraint has to be exercised, and in what cases it has not." "Restrain yourself in regard to evil, and do it not; but exercise no restraint in regard to good, but do it. For if you exercise restraint in the doing of good, you will commit a great sin; but if you exercise restraint, so as not to do that which is evil, you are practising great righteousness. Restrain yourself, therefore, from all iniquity, and do that which is good." "What, sir," say I, "are the evil deeds from which we must restrain ourselves?" "Hear," says he: "from adultery and fornication, from unlawful revelling, from wicked luxury, from indulgence in many kinds of food and the extravagance of riches, and from boastfulness, and haughtiness, and insolence, and lies, and backbiting, and hypocrisy, from the remembrance of wrong, and from all slander. These are the deeds that are most wicked in the life of men. From all these deeds, therefore, the servant of God must restrain himself. For he who does not restrain himself from these, cannot live to God. Listen, then, to the deeds that accompany these." "Are there, sir," said I, "any other evil deeds?"
"There are," says he; "and many of them, too, from which the servant of God must restrain himself--theft, lying, robbery, false witness, overreaching, wicked lust, deceit, vainglory, boastfulness, and all other vices like to these." "Do you not think that these are really wicked?""Exceedingly wicked in the servants of God. From all of these the servant of God must restrain himself. Restrain yourself, then, from all these, that you may live to God, and you will be enrolled amongst those who restrain themselves in regard to these matters. These, then, are the things from which you must restrain yourself.
"But listen," says he, "to the things in regard to which you have not to exercise self-restraint, but which you ought to do. Restrain not yourself in regard to that which is good, but do it." "And tell me, sir," say I, "the nature of the good deeds, that I may walk in them and wait on them, so that doing them I can be saved." "Listen," says he, "to the good deeds which you ought to do, and in regard to which there is no self-restraint requisite.
First of all there is faith, then fear of the Lord, love, concord, words of righteousness, truth, patience. Than these, nothing is better in the life of men. If any one attend to these, and restrain himself not from them, blessed is he in his life. Then there are the following attendant on these: helping widows, looking after orphans and the needy, rescuing the servants of God from necessities, the being hospitable--for in hospitality good-doing finds a field--never opposing any one, the being quiet, having fewer needs than all men, reverencing the aged, practising righteousness, watching the brotherhood, bearing insolence, being long-suffering, encouraging those who are sick in soul, not casting those who have fallen into sin from the faith, but turning them back and restoring them to peace of mind, admonishing sinners, not oppressing debtors and the needy, and if there are any other actions like these. Do these seem to you good?" says he. "For what, sir," say I, "is better than these?" "Walk then in them," says he, "and restrain not yourself from them, and you will live to God. Keep, therefore, this commandment. If you do good, and restrain not yourself from it, you will live to God. All who act thus will live to God. And, again, if you refuse to do evil, and restrain yourself from it, you will live to God. And all will live to God who keep these commandments, and walk in them."
Ninth Commandment
PRAYER MUST BE MADE TO GOD WITHOUT CEASING AND WITH UNWAVERING CONFIDENCE.
He says to me, "Put away doubting from you and do not hesitate to ask of the Lord, saying to yourself, 'How can I ask of the Lord and receive from Him, seeing I have sinned so much against Him?' Do not thus reason with yourself, but with all your heart turn to the Lord and ask of Him without doubting, and you will know the multitude of His tender mercies; that He will never leave you, but fulfil the request of your soul. For He is not like men, who remember evils done against them; but He Himself remembers not evils, and has compassion on His own creature, Cleanse, therefore, your heart from all the vanities of this world, and from the words already mentioned, and ask of the Lord and you will receive all, and in none of your requests will you be denied which you make to the Lord without doubting. But if you doubt in your heart, you will receive none of your requests. For those who doubt regarding God are double-souled, and obtain not one of their requests. But those who are perfect in faith ask everything, trusting in the Lord; and they obtain, because they ask nothing doubting, and not being double-souled. For every double-souled man, even if he repent, will with difficulty be saved. Cleanse your heart, therefore, from all doubt, and put on faith, because it is strong, and trust God that you will obtain from Him all that you ask. And if at any time, after you have asked of the Lord, you are slower in obtaining your request [than you expected], do not doubt because you have not soon obtained the request of your soul; for invariably it is on account of some temptation or some sin of which you are ignorant that you are slower in obtaining your request. Wherefore do not cease to make the request of your soul, and you will obtain it. But if you grow weary and waver in your request, blame yourself, and not Him who does not give to you. Consider this doubting state of mind, for it is wicked and senseless, and turns many away entirely from the faith, even though they be very strong. For this doubting is the daughter of the devil, and acts exceedingly wickedly to the servants of God. Despise, then, doubting, and gain the mastery over it in everything; clothing yourself with faith, which is strong and powerful. For faith promises all things, perfects all things; but doubt having no thorough faith in itself, fails in every work which it undertakes. You see, then," says he, "that, faith is from above--from the Lord --and has great power; but doubt is an earthly spirit, coming from the devil, and has no power. Serve, then, that which has power, namely faith, and keep away from doubt, which has no power, and you will live to God. And all will live to God whose minds have been set on these things." Second Book: Commandments
Tenth Commandment
OF GRIEF, AND NOT GRIEVING THE SPIRIT OF GOD WHICH IS IN US.
CHAPTER I.
"Remove from you," says he, "grief; for she is the sister of doubt and anger." "How, sir," say I, "is she the sister of these? for anger, doubt, and grief seem to be quite different from each other." "You are senseless, O man.
Do you not perceive that grief is more wicked than all the spirits, and most terrible to the servants of God, and more than all other spirits destroys man and crushes out the Holy Spirit, and yet, on the other hand, she saves him?"
"I am senseless, sir," say I, "and do not understand these parables. For how she can crush out, and on the other hand save, I do not perceive." "Listen,"
says he. "Those who have never searched for the truth, nor investigated the nature of the Divinity, but have simply believed, when they devote themselves to and become mixed up with business, and wealth, and heathen friendships, and many other actions of this world, do not perceive the parables of Divinity; for their minds are darkened by these actions, and they are corrupted and become dried up. Even as beautiful vines, when they are neglected, are withered up by thorns and divers plants, so men who have believed, and have afterwards fallen away into many of those actions above mentioned, go astray in their minds, and lose all understanding in regard to righteousness; for if they hear of righteousness, their minds are occupied with their business,
and they give no heed at all. Those, on the other hand, who have the fear of God, and search after Godhead and truth, and have their hearts turned to the Lord, quickly perceive and understand what is said to them, because they have the fear of the Lord in them. For where the Lord dwells, there is much understanding. Cleave, then, to the Lord, and you will understand and perceive all things.
CHAPTER II.
"Hear, then," says he, "foolish man, how grief crushes out the Holy Spirit, and on the 27
other hand saves. When the doubting man attempts any deed, and fails in it on account of his doubt, this grief enters into the man, and grieves the Holy Spirit, and crushes him out. Then, on the other hand, when anger attaches itself to a man in regard to any matter, and he is embittered, then grief enters into the heart of the man who was irritated, and he is grieved at the deed which he did, and repents that he has wrought a wicked deed. This grief, then, appears to be accompanied by salvation, because the man, after having done a wicked deed, repented. Both actions grieve the Spirit: doubt, because it did not accomplish its object; and anger grieves the Spirit, because it did what was wicked. Both these are grievous to the Holy Spirit--doubt and anger. Wherefore remove grief from you, and crush not the Holy Spirit which dwells in you, lest he entreat God against you, and he withdraw from you. For the Spirit of God which has been granted to us to dwell in this body does not endure grief nor straitness. Wherefore put on cheerfulness, which always is agreeable and acceptable to God, and rejoice in it. For every cheerful man does what is good, and minds what is good, and despises grief; but the sorrowful man always acts wickedly. First, he acts wickedly because he grieves the Holy Spirit, which was given to man a cheerful Spirit. Secondly, Grieving the Holy Spirit, he works iniquity, neither entreating the Lord nor confessing to Him. For the entreaty of the sorrowful man has no power to ascend to the altar of God." "Why," say I, "does not the entreaty of the grieved man ascend to the altar?" "Because," says he, "grief sits in his heart. Grief, then, mingled with his entreaty, does not permit the entreaty to ascend pure to the altar of God. For as vinegar and wine, when mixed in the same vessel, do not give the same pleasure [as wine alone gives], so grief mixed. with the Holy Spirit does not produce the same entreaty [as would be produced by the Holy Spirit alone]. Cleanse yourself from this wicked grief, and you will live to God; and all will live to God who drive away grief from them, and put on all cheerfulness."
Eleventh Commandment
THE SPIRIT AND PROPHETS TO BE TRIED BY THEIR WORKS; ALSO OF THE TWO KINDS OF SPIRIT.
He pointed out to me some men sitting on a seat, and one man sitting on a chair. And he says to me, "Do you see the persons sitting on the seat?" "I do, sir," said I. "These," says he, "are the faithful, and he who sits on the chair is a false prophet, ruining the minds of the servants of God. It is the doubters, not the faithful, that he ruins. These doubters then go to him as to a soothsayer, and inquire of him what will happen to them; and he, the false prophet, not having the power of a Divine Spirit in him, answers them according to their inquiries, and according to their wicked desires, and fills their souls with expectations, according to their own wishes. For being himself empty, he gives empty answers to empty inquirers; for every answer is made to the emptiness of man. Some true words he does occasionally utter; for the devil fills him with his own spirit, in the hope that he may be able to overcome some of the righteous. As many, then, as are strong in the faith of the Lord, and are clothed with truth, have no connection with such spirits, but keep away from them; but as many as are of doubtful minds and frequently repent, betake themselves to soothsaying, even as the heathen, and bring greater sin upon themselves by their idolatry. For he who inquires of a false prophet in regard to any action is an idolater, and devoid of the truth, and foolish. For no spirit given by God requires to be asked; but such a spirit having the power of Divinity speaks all things of itself, for it proceeds from above from the power of the Divine Spirit. But the spirit which is asked and speaks according to the desires of men is earthly, light, and powerless, and it is altogether silent if it is not questioned." "How then, sir," say I, "will a man know which of them is the prophet, and which the false prophet?" "I will tell you," says he, "about both the prophets, and then you can try the true and the false prophet according to my directions. Try the man who has the Divine Spirit by his life. First, he who has the Divine Spirit proceeding from above is meek, and peaceable, and humble, and refrains from, all iniquity and the vain desire of this world, and contents himself with fewer wants than those of other men, and when asked he makes no reply; nor does he speak privately, nor when man wishes the spirit to speak does the Holy Spirit speak, but it speaks only when God wishes it to speak. When, then, a man having the Divine Spirit comes into an assembly of righteous men who have faith in the Divine Spirit, and this assembly of men offers up prayer to God, then the angel of the prophetic Spirit, who is destined for him, fills the man; and the man being filled with the Holy Spirit, speaks to the multitude as the Lord wishes. Thus, then, will the Spirit of Divinity become manifest. Whatever power therefore comes from the Spirit of Divinity belongs to the Lord. Hear, then," says he, "in regard to the spirit which is earthly, and empty, and powerless, and foolish. First, the man who seems to have the Spirit exalts himself, and wishes to have the first seat, and is bold, and impudent, and talkative, and lives in the midst of many luxuries and many other delusions, and takes rewards for his prophecy; and if he does not receive rewards, he does not prophesy. Can, then, the Divine Spirit take rewards and prophesy? It is not possible that the prophet of God should do this, but prophets of this character are possessed by an earthly spirit. Then it never approaches an assembly of righteous men, but shuns them. And it associates with doubters and the vain, and prophesies to them in a comer, and deceives them, speaking to them, according to their desires, mere empty words: for they are empty to whom it gives its answers. For the empty vessel, when placed along with the empty, is not Crashed, but they correspond to each other. When, therefore, it comes into an assembly of righteous men who have a Spirit of Divinity, and they offer up prayer, that man is made empty, and the earthly spirit tees from him through fear, and that man is made dumb, and is entirely crashed, being unable to speak. For if you pack closely a storehouse with wine or oil, and put an empty jar in the midst of the vessels of wine or oil, you will find that jar empty as when you placed it, if you should wish to clear the storehouse. So also the empty prophets, when they come to the spirits of the righteous, are found [on leaving] to be such as they were when they came. This, then, is the mode of life of both prophets. Try by his deeds and his life the man who says that he is inspired. But as for you, trust the Spirit which comes from God, and has power; but the spirit which is earthly and empty trust not at all, for there is no power in it: it comes from the devil. Hear, then, the parable which I am to tell you. Take a stone, and throw it to the sky, and see if you can touch it. Or again, take a squirt of water and squirt into the sky, and see if you can penetrate the sky." "How, sir," say I, "can these things take place? for both of them are impossible." "As these things," says he, "are impossible, so also are the earthly spirits powerless and pithless. But look, on the other hand, at the power which comes from above. Hail is of the size of a very small grain, yet when it falls on a man's head how much annoyance it gives him! Or, again, take the drop which falls from a pitcher to the ground, and yet it hollows a stone. You see, then, that the smallest things coming from above have great power when they fall upon the earth. Thus also is the Divine Spirit, which comes from above, powerful. Trust, then, that Spirit, but have nothing to do with the other."
Twelfth Commandment
ON THE TWOFOLD DESIRE. THE COMMANDMENTS OF GOD CAN BE KEPT, AND BELIEVERS OUGHT NOT TO FEAR THE DEVIL.
CHAPTER I.
He says to me, "Put away from you all wicked desire, and clothe yourself with good and chaste desire; for clothed with this desire you will hate wicked desire, and will rein yourself in even as you wish. For wicked desire is wild, and is with difficulty tamed. For it is terrible, and consumes men exceedingly by its wildness. Especially is the servant of God terribly consumed by it, if he falls into it and is devoid of understanding. Moreover, it consumes all such as have not on them the garment of good desire, but are entangled and mixed up with this world. These it delivers up to death." "What then, sir," say I, "are the deeds of wicked desire which deliver men over to death? Make them known to me, and I will refrain from them." "Listen, then, to the works in which evil desire slays the servants of God."
CHAPTER II.
"Foremost of all is the desire after another's wife or husband, and after extravagance, and many useless dainties and drinks, and many other foolish luxuries; for all luxury is foolish and empty in the servants of God. These, then, are the evil desires which slay the servants of God. For this evil desire is the daughter of the devil. You must refrain from evil desires, that by refraining ye may live to God. But as many as are mastered by them, and do not resist them, will perish at last, for these desires are fatal. Put you on, then, the desire of righteousness; and arming yourself with the fear of the Lord, 29
resist them. For the fear of the Lord dwells in good desire. But if evil desire see you armed with the fear of God, and resisting it, it will flee far from you, and it will no longer appear to you, for it fears your armour. Go, then, garlanded with the crown which you have gained for victory over it, to the desire of righteousness, and, delivering up to it the prize which you have received, serve it even as it wishes. If you serve good desire, and be subject to it, you will gain the mastery over evil desire, and make it subject to you even as you wish."
CHAPTER III.
"I should like to how," say I, "in what way I ought to serve good desire." "Hear," says he: "You will practise righteousness and virtue, truth and the fear of the Lord, faith and meekness, and whatsoever excellences are like to these. Practising these, you will be a well-pleasing servant of God, and you will live to Him; and every one who shall serve good desire, shall live to God."
He concluded the twelve commandments, and said to me, "You have now these commandments. Walk in them, and exhort your hearers that their repentance may be pure during the remainder of their life. Fulfil carefully this ministry which I now entrust to you, and you will accomplish much. For you will find favour among those who are to repent, and they will give heed to your words; for I will be with you, and will compel them to obey you." I say to him, "Sir, these commandments are great, and good, and glorious, and fitted to gladden the heart of the man who can perform them. But I do not know if these commandments can be kept by man, because they are exceeding hard." He answered and said to me, "If you lay it down as certain that they can be kept, then you will easily keep them, and they will not be hard. But if you come to imagine that they cannot be kept by man, then you will not keep them. Now I
say to you, If you do not keep them, but neglect them, you will not be saved, nor your children, nor your house, since you have already determined for yourself that these commandments cannot be kept by man."
CHAPTER IV.
These things he said to me in tones of the deepest anger, so that I was confounded and exceedingly afraid of him, for his figure was altered so that a man could not endure his anger. But seeing me altogether agitated and confused, he began to speak to me in more gentle tones; and he said: "O feel, senseless and doubting, do you not perceive how great is the glory of God, and how strong and marvellous, in that He created the world for the sake of man, and subjected all creation to him, and gave him power to rule over everything under heaven? If, then, man is lord of the creatures of God, and rules over all, is he not able to be lord also of these commandments? For," says he, "the man who has the Lord in his heart can also be lord of all, and of every one of these commandments. But to those who have the Lord only on their lips, but their hearts hardened, and who are far from the Lord, the commandments are hard and difficult. Put, therefore, ye who are empty and fickle in yoUr faith, the Lord in your heart, and ye will know that there is nothing easier or sweeter, or more manageable, than these commandments. Return, ye who walk in the commandments of the devil, in hard, and bitter, and wild licentiousness, and fear not the devil; for there is no power in him against you, for I will be with you, the angel of repentance, who am lord over him. The devil has fear only, but his fear has no strength. Fear him not, then, and he will flee from you."
CHAPTER V.
I say to him, "Sir, listen to me for a moment." "Say what you wish," says he. "Man, sir," say I, "is eager to keep the commandments of God, and there is no one who does not ask of the Lord that strength may be given him for these commandments, and that he may be subject to them; but the devil is hard, and holds sway over them." "He cannot," says he, "hold sway over the servants of God, who with all their heart place their hopes in Him. The devil can wrestle against these, overthrow them he cannot. If, then, ye resist him, he will be conquered, and flee in disgrace from you. As many, therefore," says he, "as are empty, fear the devil, as possessing power. When a man has filled very suitable jars with good wine, and a few among those jars are left empty, then he comes to the jars, and does not look at the full jars, for he knows that they are full; but he looks at the empty, being afraid lest they have become sour. For empty jars quickly become sour, and the goodness of the wine is gone. So also the devil goes to all 30
the servants of God to try them. As many, then, as are full in the faith, resist him strongly, and he withdraws from them, having no way by which he might enter them. He goes, then, to the empty, and finding a way of entrance, into them, he produces in them whatever he wishes, and they become his servants.
CHAPTER VI.
"But I, the angel of repentance, say to you Fear not the devil; for I was sent," says he, "to be with you who repent with all your heart, and to make you strong in faith. Trust God, then, ye who on account of your sins have despaired of life, and who add to your sins and weigh down your life; for if ye return to the Lord with all your heart, and practise righteousness the rest of your days, and serve Him according to His will, He will heal your former sins, and you will have power to hold sway over the works of the devil. But as to the threats of the devil, fear them not at all, for he is powerless as the sinews of a dead man. Give ear to me, then, and fear Him who has all power, both to save and destroy, and keep His commandments, and ye will live to God." I say to him, "Sir, I am now made strong in all the ordinances of the Lord, because you are with me; and I know that you will crush all the power of the devil, and we shall have rule over him, and shall prevail against all his works. And I hope, sir, to be able to keep all these commandments s which you have enjoined upon me, the Lord strengthening me." "You will keep them," says he, "if your heart be pure towards the Lord; and all will keep them who cleanse their hearts from the vain desires of this world, and they will live to God."
Third Book: Similitudes
First Similitude
AS IN THIS WORLD WE HAVE NO ABIDING CITY, WE OUGHT TO SEEK ONE TO COME.
HE says to me, "You know that you who are the servants of God dwell in a strange land; for your city is far away from this one. If, then," he continues, "you know your city in which you are to dwell, why do ye here provide lands, and make expensive preparations, and accumulate dwellings and useless buildings? He who makes such preparations for this city cannot return again to his own. Oh foolish, and unstable, and miserable man! Dost thou not understand that all these things belong to another, and are under the power of another? for the lord of this city will say, 'I do not wish thee to dwell in my city; but depart from this city, because thou obeyest not my laws.' Thou, therefore, although having fields and houses, and many other things, when cast out by him, what wilt thou do with thy land, and house, and other possessions which thou hast gathered to thyself? For the lord of this country justly says to thee, 'Either obey my laws or depart from my dominion.' What, then, dost thou intend to do, having a law in thine own city, on account of thy lands, and the rest of thy possessions? Thou shalt altogether deny thy law, and walk according to the law of this city. See lest it be to thy hurt to deny thy law; for if thou shalt desire to return to thy city, thou wilt not be received, because thou hast denied the law of thy city, but wilt be excluded from it. Have a care, therefore: as one living in a foreign land, make no further preparations for thyself than such merely as may be sufficient; and be ready, when the master of this city shall come to cast thee out for disobeying his law, to leave his city, and to depart to thine own, and to obey thine own law without being exposed to annoyance, but in great joy. Have a care, then, ye who serve the Lord, and have Him in your heart, that ye work the works of God, remembering His commandments and promises which He promised, and believe that He will bring them to pass if His commandments be observed. Instead of lands, therefore, buy afflicted souls, according as each one is able, and visit s widows and orphans, and do not overlook them; and spend your wealth and all your preparations, which ye received from the Lord, upon such lands and houses. For to this end did the Master make you rich, that you might perform these services unto Him; and it is much better to purchase such lands, and possessions, and houses, as you will find in your own city, when you come to reside in it. This is a noble and sacred expenditure, attended neither with sorrow nor fear, but with joy. Do not practise the expenditure of the heathen, for it is injurious to you who are the servants of God; but practise an expenditure of your own, in which ye can rejoice; and do not corrupt nor touch what is another's nor covet it, for it is an evil thing to covet the goods of other men; but work thine own work, and thou wilt be saved."
Second Similitude
AS THE VINE IS SUPPORTED BY THE ELM, SO IS THE RICH MAN HELPER BY THE PRAYER OF THE POOR.
AS I was walking in the field, and observing an elm and vine, and determining in my own, mind respecting them and their fruits, the Shepherd appears to me, and says, "What is it that you are thinking about the elm and vine?" "I am considering," I reply, "that they become each other exceedingly well." "These two trees," he continues, "are intended as an example for the servants of God." "I would like to know," said I, "the example which these trees you say, are intended to teach." "Do you see," he says, "the elm and the vine?" "I see them sir," I replied. "This vine," he continued, "produces fruit, and the elm is an unfruitful tree; but unless the vine be trained upon the elm, it cannot bear much fruit when extended at length upon the ground; and the fruit which it does bear is rotten, because the plant is not suspended upon the elm. When, therefore, the vine is cast upon the elm, it yields fruit both, from itself and from the elm. You see, moreover, that the elm also produces much fruit, not less than the vine, but even more; because," he continued, "the vine, when suspended upon the elm, yields much fruit, and good; but when thrown upon the ground, what it produces is small and rotten. This similitude, therefore, is for the servants of God--for the poor man and for the rich." "How so, sir?" said I; "explain the matter to me." "Listen," he said: "The rich man has much wealth, but is poor in matters relating to the Lord, because he is distracted about his riches; and he offers very few confessions and intercessions to the Lord, and those which he does offer are small and weak, and have no power above. But when the rich man refreshes the poor, and assists him in his necessities, believing that what he does to the poor man will be able to find its reward with God--because the poor man is rich in intercession and confession, and his intercession has great power with God--then the rich man helps the poor in all things without hesitation; and the poor man, being helped by the rich, intercedes for him, giving thanks to God for him who bestows gifts upon him. And he still continues to interest himself zealously for the poor man, that his wants may be constantly supplied. For he knows that the intercession of the poor man is acceptable and influential with God. Both, accordingly, accomplish their work. The poor man makes intercession; a work in which he is rich, which he received from the Lord, and with which he recompenses the master who helps him. And the rich man, in like manner, unhesitatingly bestows upon the poor man the riches which he received from the Lord. And this is a great work, and acceptable before God, because he understands the object of his wealth, and has given to the poor of the gifts of the Lord, and rightly discharged his service to Him. Among men, however, the elm appears not to produce fruit, and they do not know nor understand that if a drought come, the elm, which contains water, nourishes the vine l and the vine, having an unfailing supply of water, yields double fruit both for itself and for the elm. So also poor men interceding with the Lord on behalf of the rich, increase their riches; and the rich, again, aiding the poor in their necessities, satisfy their souls. Both, therefore, are partners in the righteous work. He who does these things shall not be deserted by God, but shall be enrolled in the books of the living. Blessed are they who have riches, and who understand that they are from the Lord. [For they who are of that mind will be able to do some good.]"
Third Similitude
AS IN WINTER GREEN TREES CANNOT BE DISTINGUISHED FROM WITHERED, SO IN THIS WORLD NEITHER CAN THE JUST FROM THE UNJUST.
He showed me many trees having no leaves, but withered, as it seemed to me; for all were alike. And he said to me, "Do you see those trees?" "I see, sir," I replied, "that all are alike, and withered." He answered me, and said, "These trees which you see are those who dwell in this world." "Why, then, sir," I said, "are they withered, as it were, and alike?" "Because," he said, "neither are the righteous manifest in this life, nor sinners, but they are alike; for this life is a winter to the righteous, and they do not manifest themselves, because they dwell with sinners: for as in winter trees that have cast their leaves are alike, and it is not seen which are dead and which are living, so in this world neither do the righteous show themselves, nor sinners, but all are alike one to another."
Fourth Similitude
AS IN SUMMER LIVING TREES ARE DISTINGUISHED FROM WITHERED BY FRUIT AND LIVING LEAVES, SO IN THE WORLD TO COME THE JUST DIFFER FROM THE UNJUST IN HAPPINESS.
He showed me again many trees, some budding, and others withered. And he said to me, "Do you see these trees?" "I see, sir," I replied, "some putting forth buds, and others withered." "Those," he said, "which are budding are the righteous who are to live in the world to come; for the coming world is the summer of the righteous, but the winter of sinners. When, therefore, the mercy of the Lord shines forth, then shall they be made manifest who are the servants of God, and all men shall be made manifest. For as in summer the fruits of each individual tree appear, and it is ascertained of what sort they are, so also the fruits of the righteous shall be manifest, and all who have been fruitful in that world shall be made known. But the heathen and sinners, like the withered trees which you saw, will be found to be those who have been withered and unfruitful in that world, and shall be burnt as wood, and made manifest, because their actions were evil during their lives. For the sinners shall be consumed because they sinned and did not repent, and the heathen shall be burned because they knew not Him who created them. Do you therefore bear fruit, that in that summer your fruit may be known. And refrain from much business, and you will never sin: for they who are occupied with much business commit also many sins, being distracted about their affairs, and not at all serving their Lord. How, then," he continued, "can such a one ask and obtain anything from the Lord, if he serve Him not? They who serve Him shall obtain their requests, but they who serve Him not shall receive nothing. And in the performance even of a single action a man can serve the Lord; for his mind will not be perverted from the Lord, but he will serve Him, having a pure mind. If, therefore, you do these things, you shall be able to bear fruit for the life to come. And every one who will do these things shall bear fruit."
Fifth Similitude
OF TRUE FASTING AND ITS REWARD: ALSO OF PURITY OF BODY.
CHAPTER I.
While fasting and sitting on a certain mountain, and giving thanks to the Lord for all His dealings with me, I see the Shepherd sitting down beside me, and saying, "Why have you come hither early in the morning?" "Because, sir," I answered, "I have a station." "What is a station?" he asked. "I am fasting, sir," I replied. "What is this fasting," he continued, "which you are observing?" "As I have been accustomed, sir," I reply, "so I fast." "You do not know," he says, "how to fast unto the Lord: this useless fasting which you observe to HIm is of no value." "Why, sir," I answered, "do you say this?" "I say to you," he continued, "that the fasting which you think you observe is not a fasting. But I will teach you what is a full and acceptable fasting to the Lord. Listen," he continued: "God does not desire such an empty fasting? For fasting to God in this way you will do nothing for a righteous life; but offer to God a fasting of the following kind: Do no evil in your life, and serve the Lord with a pure heart: keep His commandments, walking in His precepts, and let no evil desire arise in your heart; and believe in God. If you do these things, and fear Him, and abstain from every evil thing, you will live unto God; and if you do these things, you will keep a great fast, and one acceptable before God.
CHAPTER II.
"Hear the similitude which I am about to narrate to you relative to fasting. A certain man had a field and many slaves, and he planted a certain part of the field with a vineyard, and selecting a faithful and beloved and much valued slave, he called him to him, and said, 'Take this vineyard which I have planted, and stake it until I come, and do nothing else to the vineyard; and attend to this order of mine, and you shall receive your freedom from me.' And the master of the slave departed to a foreign country. And when he was gone, the slave took and staked the vineyard; and when he had finished the staking of the vines, he saw that the vineyard was full of weeds. He then reflected, saying, 'I have kept this order of my master: I will dig up the rest of this vineyard, and it will be more beautiful when dug up; and being free of weeds, it will yield more fruit, not being choked by them.' He took, therefore, and dug up the vineyard, and rooted out all the weeds that were in it. And that vineyard became very beautiful and fruitful, Having no weeds to choke it. And after a certain time the master of the slave and of the field returned, and entered into the vineyard. And seeing that the vines were suitably supported on stakes, and the ground, moreover, dug up, and all the weeds rooted out, and the vines fruitful, he was greatly pleased with the work of his slave. And calling his beloved son who was his heir, and his friends who were his councillors, he told them what orders he had given his slave, and what he had found performed. And they rejoiced along with the slave at the testimony which his master bore to him. And he said to them, 'I promised this slave freedom if he obeyed the command which I gave him; and he has kept my command, and done besides a good work to the vineyard, and has pleased me exceedingly. In return, therefore, for the work which he has done, I wish to make him co-heir with my son, because, having good thoughts, he did not neglect them, but carried them out.' With this resolution of the master his son and friends were well pleased, viz., that the slave should be co-heir with the son. After a few days the master made a feast, and sent to his slave many dishes from his table. And the slave receiving the dishes that were sent him from his master, took of them what was sufficient for himself, and distributed the rest among his fellow-slaves. And his fellow-slaves rejoiced to receive the dishes, and began to pray for him, that he might find still greater favour with his master for having so treated them. His master heard all these things that were done, and was again greatly pleased with his conduct. And the master again calling; together his friends and his son, reported to them the slave's proceeding with regard to the dishes which he had sent him. And they were still more satisfied that the slave should become co-heir with his son."
CHAPTER III.
I said to him, "Sir, I do not see the meaning of these similitudes, nor am I able to comprehend them, unless you explain them to me." "I will explain them all to you," he said, "and whatever I shall mention in the course of our conversations I will show you. [Keep the commandments of the Lord, and you will be approved, and inscribed amongst the number of those who observe His commands.] And if you do any good beyond what is commanded by God, you will gain for yourself more abundant glory, and will be more honoured by God than you would otherwise be. If, therefore, in keeping the commandments of God, you do, in addition, these services, you will have joy if you observe them according to my command." I said to him, "Sir, whatsoever you enjoin upon me I will observe, for I know that you are with me." "I will be with you," he replied, "because you have such a desire for doing good; and I will be with all those," he added, "who have such a desire. This fasting," he continued, "is very good, provided the commandments of the Lord be observed. Thus, then, shall you observe the fasting which you intend to keep. First of all, be on your guard against every evil word, and every evil desire, and purify your heart from all the vanities of this world. If you guard against these things, your fasting will be perfect. And you will do also as follows. Having fulfilled what is written, in the day on which you fast you will taste nothing but bread and water; and having reckoned up the price of the dishes of that day which you intended to have eaten, you will give it to a widow, or an orphan, or to some person in want, and thus you will exhibit humility of mind, so that he who has received benefit from your humility may fill his own soul, and pray for you to the Lord. If you observe fasting, as I have commanded you, your sacrifice will be acceptable to God, and this fasting will be written down; and the service thus performed is noble, and sacred, and acceptable to the Lord. These things, therefore, shall you thus observe with your children, and all your house, and in observing them you will be blessed; and as many as hear these words and observe them shall be blessed; and whatsoever they ask of the Lord they shall receive."
CHAPTER IV.
I prayed him much that he would explain to me the similitude of the field, and of the master of the vineyard, and of the slave who staked the vineyard, and of the sakes, and of the weeds that were plucked out of the vineyard, and of the son, and of the friends who were fellow-councillors, for I knew that all these things were a kind of parable. And he answered me, and said, "You are exceedingly persistent with your questions. You ought not," he continued, "to ask any questions at all; for if it is needful to explain anything, it will be made known to you." I said to him "Sir whatsoever you show me, and do not explain, I shall have seen to no purpose, not understanding its meaning. In like manner, also, if you speak parables to me, and do not unfold them, I shall have heard your words in vain." And he answered me again, saying, "Every one who is the servant of God, and has his Lord in his heart, asks of Him understanding, and receives it, and opens up every parable; and the words of the Lord become known to him which are spoken in parables? But those who are weak and slothful in prayer, hesitate to ask anything from the Lord; but the Lord is full of compassion, and gives without fail to all who ask Him. But you, having been strengthened by the holy Angel, and having obtained from Him such intercession, and not being slothful, why do not you ask of the Lord understanding, and receive it from Him?" I said to him, "Sir, having you with me, I am necessitated to ask questions of you, for you show me all things, and converse with me; but if I were to see or hear these things without you, I would then ask the Lord to explain them."
CHAPTER V.
"I said to you a little ago," he answered, "that you were cunning and obstinate in asking explanations of the parables; but since you are so persistent, I shall unfold to you the meaning of the similitudes of the field, and of all the others that follow, that you may make them known to every one. Hear now," he said, "and understand them. The field is this world; and the Lord of the field is He who created, and perfected, and strengthened all things; [and the son is the Holy Spirit; ] and the slave is the Son of God; and the vines are this people, whom He Himself planted; and the stakes are the holy angels of the Lord, who keep His people together; and the weeds that were plucked out of the vineyard are the iniquities of God's servants; and the dishes which He sent Him from His able are the commandments which He gave His people through His Son; and the friends and fellow-councillors are the holy angels who were first created; and the Master's absence from home is the time that remains until His appearing." I said to him, "Sir, all these are great, and marvellous, and glorious things. Could I, therefore," I continued, "understand them? No, nor could any other man, even if exceedingly wise. Moreover," I added, "explain to me what I am about to ask you." "Say what you wish," he replied. "Why, sir," I asked, "is the Son of God in the parable in the form of a slave?"
CHAPTER VI.
"Hear," he answered: "the Son of God is not in the form of a slave, but in great power and might." "How so, sir?" I said; "I do not understand." "Because," he answered, "God planted the vineyard, that is to say, He created the people, and gave them to His Son; and the Son appointed His angels over them to keep them; and He Himself purged away their sins, having suffered many trials and undergone many labours, for no one is able to dig without labour and toil. He Himself, then, having purged away the sins of the people, showed them the paths of life by giving them the law which He received from His Father. [You see," he said, "that He is the Lord of the people, having received all authority from His Father. ] And why the Lord took His Son as councillor, and the glorious angels, regarding the heirship of the slave, listen. The holy, pre-existent Spirit, that created every creature, God made to dwell in flesh, which He chose. This flesh, accordingly, in which the Holy Spirit dwelt, was nobly subject to that Spirit, walking reli 36
giously and chastely, in no respect defiling the Spirit; and accordingly, after living excellently and purely, and after labouring and co-operating with the Spirit, and having in everything acted vigorously and courageously along with the Holy Spirit, He assumed it as a partner with it. For this conduct of the flesh pleased Him, because it was not defiled on the earth while having the Holy Spirit. He took, therefore, as fellow-councillors His Son and the glorious angels, in order that this flesh, which had been subject to the body without a fault, might have some place of tabernacle, and that it might not appear that the reward [of its servitude had been lost ], for the flesh that has been found without spot or defilement, in which the Holy Spirit dwelt, [will receive a reward ]. You have now the explanation of this parable also."
CHAPTER VII.
"I rejoice, sir," I said, "to hear this explanation." "Hear," again he replied: "Keep this flesh pure and stainless, that the Spirit which inhabits it may bear witness to it, and your flesh may be justified. See that the thought never arise in your mind that this flesh of yours is corruptible, and you misuse it by any act of defilement. If you defile your flesh, you will also defile the Holy Spirit; and if you defile your flesh [and spirit], you will not live." "And if any one, sir," I said, "has been hitherto ignorant, before he heard these words, how can such man be saved who has defiled his flesh?" "Respecting former sins of ignorance," he said, "God alone is able to heal them, for to Him belongs all power. [But be On your guard now, and the all-powerful and compassionate God will heal former transgressions ], if for the time to come you defile not your body nor your spirit; for both are common, and cannot be defiled, the one without the other: keep both therefore pure, and you will live unto God."
Sixth Similitude
OF THE TWO CLASSES OF VOLUPTUOUS MEN, AND OF THEIR DEATH, FALLING AWAY, AND THE DURATION OF THEIR PUNISHMENT.
CHAPTER I.
Sitting in my house, and glorifying the Lord for all that I had seen, and reflecting on the commandments, that they are excellent, and powerful, and glorious, and able to save a man's soul, I said within myself, "I shall be blessed if I walk in these commandments, and every one who walks in them will be blessed." While I was saying these words to myself, I suddenly see him sitting beside me, and hear him thus speak: "Why are you in doubt about the commandments which I gave you? They are excellent: have no doubt about them at all, but put on faith in the Lord, and you will walk in them, for I will strengthen you in them. These commandments are beneficial to those who intend to repent: for if they do not walk in them, their repentance is in vain You, therefore, who repent cast away the wickedness of this world which wears you out; and by putting on all the virtues of a holy life, you will be able to keep these commandments, and will no longer add to the number of your sins. Walk, therefore, in these commandments of mine, and you will live unto God. All these things have been spoken to you by me." And after he had uttered these words, he said to me, "Let us go into the fields, and I will show you the shepherds of the flocks." "Let us go, sir," I replied. And we came to a certain plain, and he showed me a young man, a shepherd, clothed in a suit of garments of a yellow colour: and he was herding very many sheep, and these sheep were feeding luxuriously, as it were, and riotously, and merrily skipping hither and thither. The shepherd himself was merry, because of his flock; and the appearance of the shepherd was joyous, and he was running about amongst his flock. [And other sheep I saw rioting and luxuriating in one place, but not, however, leaping about. ]
CHAPTER II
And he said to me, "Do you see this shepherd?" "I see him, sir," I said. "This," he answered, "is the angel of luxury and deceit: he wears out the souls of the servants of God, and perverts them from the truth, deceiving them with wicked desires, through which they will perish; for they forget the commandments of the living God, and walk in deceits and empty luxuries; and they are ruined by the angel, some being brought to death, others to corruption:" I said to him, "Sir, I do not know the meaning of these words, 'to death, and to corruption.'" "Listen," he said. "The sheep which you saw merry and leaping about, are those which have tom themselves away from God for ever, and have delivered themselves over to luxuries and deceits [of this world. Among them there is no return to life through repentance, because they have added to their other sins, and blasphemed the name of the Lord. Such men therefore, are appointed unto death. And the sheep which you saw not leaping, but feeding in one place, are they who have delivered themselves over to luxury and deceit], but have committed no blasphemy against the Lord. These have been perverted from the truth: among them there is the hope of repentance, by which it is possible to live. Corruption, then, has a hope of a kind of renewal, but death has everlasting ruin." Again I went forward a little way, and he showed me a tall shepherd, somewhat savage in his appearance, clothed in a white goatskin, and having a wallet on his shoulders, and a very hard staff with branches, and a large whip. And he had a very sour look, so that I was afraid of him, so forbidding was his aspect. This shepherd, accordingly, was receiving the sheep from the young shepherd, those, viz., that were rioting and luxuriating, but not leaping; and he cast them into a precipitous place, full of this ties and thorns, so that it was impossible to extricate the sheep from the thorns and thistles; but they were completely entangled amongst them. These, accordingly, thus entangled, pastured amongst the thorns and thistles, and were exceedingly miserable, being beaten by him; and he drove them hither and thither, and gave them no rest; and, altogether, these sheep were in a wretched plight.
CHAPTER III.
Seeing them, therefore, so beaten and so badly used, I was grieved for them, because they were so tormented, and had no rest at all. And I said to the Shepherd who talked with me, "Sir, who is this shepherd, who is so pitiless and severe, and so completely devoid of compassion for these sheep?"
"This," he replied, "is the angel of punishment; and he belongs to the just angels, and is appointed to punish. He accordingly takes those who wander away from God, and who have walked in the desires and deceits of this world, and chastises them as they deserve with terrible and diverse punishments." "I would know, sir," I said, "Of what nature are these diverse tortures and punishments?" "Hear," he said, "the various tortures and punishments. The tortures are such as occur during life. For some are punished with losses, others with want, others with sicknesses of various kinds, and others with all kinds of disOrder and confusion; others are insulted by unworthy persons, and exposed to suffering in many other ways: for many, becoming unstable in their plans, try many things, and none of them at all succeed, and they say they are not prosperous in their undertakings; and it does not occur to their minds that they have done evil deeds, but they blame the Lord. When, therefore, they have been afflicted with all kinds of affliction, then are they delivered unto me for good training, and they are made strong in the faith of the Lord; and for the rest of the days of their life they are subject to the Lord with pure hearts, and are successful in all their undertakings, obtaining from the Lord everything they ask; and then they glorify the Lord, that they were delivered to me, and no longer suffer any evil."
CHAPTER IV.
I said to him, "Sir, explain this also to me." "What is it you ask?" he said. "Whether, sir," I continued, "they who indulge in luxury, and who are deceived, are tortured for the same period of time that they have indulged in luxury and deceit?" He said to me, "They are tortured in the same manner." ["They are tormented much less, sir," I replied;] "for those who are so luxurious and who forget God ought to be tortured seven-fold." He said to me "You are foolish, and do not understand the power of torment." "Why, sir," I said, "if I had understood it, I would not have asked you to show me." "Hear," he said, "the power of both. The time of luxury and deceit is one hour; but the hour of torment is equivalent to thirty days. If, accordingly, a man indulge in luxury for one day, and be deceived and be tortured for one day, the day of his torture is equivalent to a whole year. For all the days of luxury, therefore, there are as many years of torture to be undergone. You see, then," he continued, "that the time of luxury and deceit is very short, but that of punishment and torture long."
CHAPTER V.
"Still," I said, "I do not quite understand about the time of deceit, and luxury, and torture; explain it to me more clearly." He answered, and said to me, "Your folly is persistent; and you do not wish to purify your heart, and serve God. Have a care," he added, "lest the time be fulfilled, and you be found foolish. Hear now," he added, "as you desire, that you may understand these things. He who indulges in luxury, and is deceived for one day, and who does what he wishes, is clothed with much foolishness, and does not understand the act which he does until the morrow; for he forgets what he did the day before. For luxury and deceit have no memories, on account of the folly with which they are clothed; but when punishment and torture cleave to a man for one day, he is punished and tortured for a year; for punishment and torture have powerful memories. While tortured and punished, therefore, for a whole year, he remembers at last a his luxury and deceit, and knows that an their account he suffers evil. Every man, therefore, who is luxurious and deceived is thus tormented, because, although having life, they have given themselves over to death." "What kinds of luxury, sir," I asked, "are hurtful?" "Every act of a man which he performs with pleasure," he replied, "is an act of luxury; for the sharp-tempered man, when gratifying his tendency, indulges in luxury; and the adulterer, and the drunkard, and the back-biter, and the liar, and the covetous man, and the thief, and he who does things like these, gratifies his peculiar propensity, and in so doing indulges in luxury. All these acts of luxury are hurtful to the servants of God. On account of these deceits, therefore, do they suffer, who are punished and tortured. And there are also acts of luxury which save men; for many who do good indulge in luxury, being carried away by their own pleasure: this luxury, however, is beneficial to the servants of God, and gains life for such a man; but the injurious acts of luxury before enumerated bring tortures and punishment upon them; and if they continue in them and do not repent, they bring death upon themselves."
Seventh Similitude
THEY WHO REPENT MUST BRING FORTH FRUITS WORTHY OF REPENTANCE.
After a few days I saw him in the same plain where I had also. seen the shepherds; and he said to me, "What do you wish with me?" I said to him, "Sir, that you would order the shepherd who punishes to depart out of my house, because he afflicts me exceedingly." "It is necessary," he replied, "that you be afflicted; for thus," he continued, "did the glorious angel command concerning you, as he wishes you to be tried." "What have I done which is so bad, sir," I replied, "that I should be delivered over to this angel?"
"Listen," he said: "Your sins are many, but not so great as to require that you be delivered over to this angel; but your household has committed great iniquities and sins, and the glorious angel has been incensed at them on account of their deeds; and for this reason he commanded you to be afflicted for a certain time, that they also might repent, and purify themselves from every desire of this world. When, therefore, they repent and are purified, then the angel of punishment will depart." I said to him, "Sir, if they have done such things as to incense the glorious angel against them, yet what have I done?" He replied, "They cannot be afflicted at all, unless you, the head of the house, be afflicted: for when you are afflicted, of necessity they also suffer affliction; but if you are in comfort, they can feel no affliction."
"Well, sir," I said, "they have repented with their whole heart." "I know, too," he answered, "that they have repented with their whole heart: do you think, however, that the sins of those who repent are remitted? Not altogether, but he who repents must torture his own soul, and be exceedingly humble in all his conduct, and be afflicted with many kinds of affliction; and if he endure the afflictions that come upon him, He who created all things, and endued them with power, will assuredly have compassion, and will heal him; and this will He do when He sees the heart of every penitent pure from every evil thing: and it is profitable for you and for your house to suffer affliction now. But why should I say much to you? You must be afflicted, as that angel of the Lord commanded who delivered you to me. And for this give thanks to the Lord, because He has deemed you worthy of showing you beforehand this affliction, that, knowing it before it comes, you may be able to bear it with courage." I said to him, "Sir, be thou with me, and I will be able to bear all affliction." "I will be with you," he said, "and I will ask the angel of punishment to afflict you more lightly; nevertheless, you will be afflicted for a little time, and again you will be re-established in your house. Only continue humble, and serve the Lord in all purity of heart, you and your children, and your house, and walk in my commands which I enjoin upon you, and your repentance will be deep and pure; and if you observe these things with your household, every affliction will depart from you. And affliction," he added, "will depart from all who walk in these my commandments."
Eighth Similitude
THE SINS OF THE ELECT AND OF THE PENITENT ARE OF MANY KINDS, BUT ALL WILL BE REWARDED ACCORDING TO THE MEASURE OF THEIR REPENTANCE AND GOOD WORKS.
CHAPTER I.
He showed me a large willow tree overshadowing plains and mountains, and under the shade of this willow had assembled all those who were called by the name of the Lord. And a glorious angel of the Lord, who was very tall, was standing beside the willow, having a large, pruning-knife, and he was cutting little twigs from the willow and distributing them among the people that were overshadowed by the willow; and the twigs which he gave them were small, about a cubit, as it were, in length. And after they had all received the twigs, the angel laid down the pruning-knife, and that tree was sound, as I had seen it at first. And I marvelled within myself, saying, "How is the tree sound, after so many branches have been cut off?" And the Shepherd said to me, "Do not be surprised if the tree remains sound after so many branches were lopped off; [but wait, ] and when you shall have seen everything, then it will be explained to you what it means." The angel who had distributed the branches among the people again asked them from them, and in the order in which they had received them were they summoned to him, and each one of them returned his branch. And the angel of the Lord took and looked at them. From some he received the branches withered and moth-eaten; those who returned branches in that state the angel of the Lord ordered to stand apart. Others, again, returned them withered, but not moth-eaten; and these he ordered to stand apart. And others returned them half-withered, and these stood apart; and others returned their branches half-withered and having cracks in them, and these stood apart. [And others returned their branches green and having cracks in them; and these stood apart. ] And others returned their branches, one-half withered and the other green; and these stood apart. And others brought their branches two-thirds green and the remaining third withered; and these stood apart. And others returned them two-thirds withered and one-third green; and these stood apart. And others returned their branches nearly all green, the smallest part only, the top, being withered, but they had cracks in them; and these stood apart. And of others very little was green, but the remaining parts withered; and these stood apart. And others came bringing their branches green, as they had received them from the angel. And the majority of the crowd returned branches of that kind, and with these the angel was exceedingly pleased; and these stood apart. [And others returned their branches green and having offshoots; and these stood apart, and with these the angel was exceedingly delighted. ] And others returned their branches green and with offshoots, and the offshoots had some fruit, as it were; and those men whose branches were found to be of that kind were exceedingly joyful. And the angel was exultant because of them; and the Shepherd also rejoiced greatly because of them.
CHAPTER II.
And the angel of the Lord ordered crowns to be brought; and there were brought crowns, formed, as it were, of palms; and he crowned the men who had returned the branches Which had offshoots and some fruit, and sent them away into the tower. And the others also he sent into the tower, those, namely, who had returned branches that were green and had offshoots but no fruit, having given them seals. And all who went into the tower had the same clothing--white as snow. And those who returned their branches green, as they had received them, he set free, giving them clothing and seals. Now after the angel had finished these things, he said to the Shepherd, "I am going away, and you will send these away within the walls, according as each one is worthy to have his dwelling. And examine their branches carefully, and so dismiss them; but examine them with care. See that no one escape you,". he added; "and if any escape you, I will try them at the altar." Having said these words to the Shepherd, he departed. And after the angel had departed, the Shepherd said to me, "Let us take the branches of all these and plant them, and see if any of them will live." I said to him, "Sir, how can these withered branches live?" He answered, and said, "This tree is a willow, and of a kind that is very tenacious of life. If, therefore, the branches be planted, and receive a little moisture, many of them will live. And now let us try, and pour waters upon them; and if any of them live I shall rejoice with them, and if they do not I at least will not be found neglectful." And the Shepherd bade me call them as each one was placed. And they came, rank by rank, and gave their branches to the Shepherd. And the Shepherd received the branches, and planted them in rows; and after he had planted them he poured much water upon them, so that the branches could not be seen for the water; and after the branches had drunk it in, he said to me, "Let us go, and return after a few days, and inspect all the branches; for He who created this tree wishes all those to live who received branches from it. And I also hope that the greater part of these branches which received moisture and drank of the water will live."
CHAPTER III.
I said to him, "Sir, explain to me what this tree means, for I am perplexed about it, because, after so many branches have been cut off, it continues sound, and nothing appears to have been cut away from it. By this, now, I am perplexed." "Listen," he said: "This great tree that casts its shadow over plains, and mountains, and all the earth, is the law of God that was given to the whole world; and this law is the Son of God, proclaimed to the ends of the earth; and the people who are under its shadow are they who have heard the proclamation, and have believed upon Him. And the great and glorious angel Michael is he who has authority over this people, and governs them; for this is he who gave them the law into the hearts of believers: he accordingly superintends them to whom he gave it, to see if they have kept the same. And you see the branches of each one, for the branches are the law You see, accordingly, many branches that have been rendered useless, and you will know them all--those who have not kept the law; and you will see the dwelling of each one." I said to him, "Sir, why did he dismiss some into the tower, and leave others to you?" "All," he answered, "who transgressed the law which they received from him, he left under my power for repentance; but all who have satisfied the law, and kept it, he retains under his own authority." "Who, then," I continued, "are they who were crowned, and who go to the tower?" "These are they who have suffered on account of the law; but the others, and they who returned their branches green, and with offshoots, but without fruit, are they who have been afflicted on account of the law, but who have not suffered nor denied their law; and they who returned their branches green as they had received them, are the venerable, and the just, and they who have walked carefully in a pure heart, and have kept the commandments of the Lord. And the rest you will know when I have examined those branches which have been planted and watered."
CHAPTER IV.
And after a few days we came to the place, and the Shepherd sat down in the angel's place, and I stood beside him. And he said to me, "Gird yourself with pure, undressed linen made of sackcloth;" and seeing me girded, and ready to minister to him, "Summon," he said, "the men to whom belong the branches that were planted, according to the order in which each one gave them in." So I went away to the plain, and summoned them all, and they all stood in their ranks. He said to them, "Let each one pull out his own branch, and bring it to me." The first to give in were those who had them withered and cut; and because they were found to be thus withered and cut, he commanded them to stand apart. And next they gave them in who had them withered, but not cut. And some of them gave in their branches green, and some withered and eaten as by a moth. Those that gave them in green, accordingly, he ordered to stand apart; and those who gave them in dry and cut, he ordered to stand along with the first. Next they gave them in who had them half-withered and cracked; and many of them gave them in green and without crocks; and some green and with offshoots and fruits upon the offshoots, such as they had who went, after being crowned, into the tower. And some handed them in withered and eaten, and some withered and uneaten; and some as they were, half-withered and cracked. And he commanded them each one to stand apart, some towards their own rows, and others apart from them.
CHAPTER V.
Then they gave in their branches who had them green, but cracked: all these gave them in green, and stood in their own row. And the Shepherd was pleased with these, because they were all changed, and had lost their cracks. And they also gave them in who had them half-green and half-withered: of some, accordingly, the branches were found completely green; of others, half-withered; of others, withered and eaten; of others, green, and having offshoots. All these were sent away, each to his own row. [Next they gave in who had them two parts green and one-third withered. Many of them gave them half-withered; and others withered and rotten; and others half-withered and cracked, and a few green. These all stood in their own row. ] And they gave them in who had them green, but to a very slight extent withered and cracked. Of these, some gave them in green, and others green and with offshoots. And these also went away to their own row. Next they gave them who had a very small part green and the other parts withered. Of these the branches were found for the most part green and having offshoots, and fruit upon the offshoots, and others altogether green. With these branches the Shepherd was exceedingly pleased, because they were found in this state. And these went away, each to his own row.
CHAPTER VI.
After the Shepherd had examined the branches of them all, he said to me, "I told you that this tree was tenacious of life. You see," he continued, "how many repented and were saved." "I see, sir," I replied. "That you may behold," he added, "the great mercy of the Lord, that it is great and glorious, and that He has given His Spirit to those who are worthy of repentance." "Why then, sir," I said, "did not all these repent?" He answered, "To them whose heart He saw would become pure, and obedient to Him, He gave power to repent with the whole heart. But to them whose deceit and wickedness He perceived, and saw that they intended to repent hypocritically, He did not grant repentance, lest they should again profane His name." I said to him, "Sir, show me now, with respect to those who gave in the branches, of what sort they are, and their abode, in order that they hearing it who believed, and received the seal, and broke it, and did not keep it whole, may, on coming to a knowledge of their deeds, repent, and receive from you. a seal, and may glorify the Lord because He had compassion upon them, and sent you to renew their spirits." "Listen," he said: "they whose branches were found withered and moth-eaten are the apostates and traitors of the Church, who have blasphemed the Lord in their sins, and have, moreover, been ashamed of the name of the Lord by which they were called. These, therefore, at the end were lost unto God. And you see that not a single one of them repented, although they heard the words which I spake to them, which I enjoined upon you. From such life departed? And they who gave them in withered and undecayed, these also were near to them; for they were hypocrites, and introducers of strange doctrines, and subverters of the servants Of God, especially of those who had sinned, not allowing them to repent, but persuading them by foolish doctrines. These, accordingly, have a hope of repentance. And you see that many of them also have repented since I spake to them, and they will still repent. But all who will not repent have lost their lives; and as many of them as repented became good, and their dwelling was appointed within the first walls; and some of them ascended even into the tower. You see, then," he said, "that repentance involves life to sinners, but non-repentance death.
CHAPTER VII.
"And as many as gave in the branches half-withered and cracked, hear also about them. They whose branches were half-withered to the same extent are the wavering; for they neither live, nor are they dead. And they who have them half-withered and cracked are both waverers and slanderers, [railing against the absent,] and never at peace with one another, but always at variance. And yet to these also," he continued, "repentance is possible. You see," he said, "that some of them have repented, and there is still remaining in them," he continued, "a hope of repentance. And as many of them," he added, "as have repented, shall have their 42
dwelling in the tower. And those of them who have been slower in repenting shall dwell within the walls. And as many as do not repent at all, but abide in their deeds, shall utterly perish. And they who gave in their branches green and cracked were always faithful and good, though emulous of each other about the foremost places, and about fame: now all these are foolish, in indulging in such a rivalry. Yet they also, being naturally good, on hearing my commandments, purified themselves, and soon repented. Their dwelling, accordingly, was in the tower. But if any one relapse into strife, he will be east out of the tower, and will lose his life. Life is the possession of all who keep the commandments of the Lord; but in the commandments there is no rivalry in regard to the first places, or glory of any kind, but in regard to patience and personal humility. Among such persons, then, is the life of the Lord, but amongst the quarrelsome and transgressors, death.
CHAPTER VIII.
"And they who gave in their branches half-green and half-withered, are those who are immersed in business, and do not cleave to the saints. For this reason, the one half of them is living, and the other half dead. Many, accordingly, who heard my commands repented, and those at least who repented had their dwelling in the tower. But some of them at last fell away: these, accordingly, have not repentance, for on account of their business they blasphemed the Lord, and denied Him. They therefore lost their lives through the wickedness which they committed. And many of them doubted. These still have repentance in their power, if they repent speedily; and their abode will be in the tower. But if they are slower in repenting, they will dwell within the walls; and if they do not repent, they too have lost their lives. And they who gave in their branches two-thirds withered and one-third green, are those who have denied [the Lord] in various ways. Many, however, repented, but some of them hesitated and were in doubt. These, then, have repentance within their reach, if they repent quickly, and do not remain in their pleasures; but if they abide in their deeds, these, too, work to themselves death.
CHAPTER IX.
"And they who returned their branches two-thirds withered and one-third green, are those that were faithful indeed; but after acquiring wealth, and becoming distinguished amongst the heathen, they clothed themselves with great pride, and became lofty-minded, and deserted the truth, and did not cleave to the righteous, but lived with the heathen, and this way of life became more agreeable to them. They did not, however, depart from God, but remained in the faith, although not working the works of faith. Many of them accordingly repented, and their dwelling was in the tower. And others continuing to live until the end with the heathen, and being corrupted by their vain glories, [departed from God, serving the works and deeds of the heathen. ] These were reckoned with the heathen. But others of them hesitated, not hoping to be saved on account of the deeds which they had done; while others were in doubt, and caused divisions among themselves. To those, therefore, who were in doubt on account of their deeds, repentance is still open; but their repentance ought to be speedy, that their dwelling may be in the tower. And to those who do not repent, but abide in their pleasures, death is near.
CHAPTER X.
"And they who give in their branches green, but having the tips withered and cracked, these were always good, and faithful, and distinguished before God; but they sinned a very little through indulging small desires, and finding little faults with one another. But on hearing my words the greater part of them quickly repented, and their dwelling was upon the tower. Yet some of them were in doubt; and certain of them who were in doubt wrought greater dissension. Among these, therefore, is hope of repentance, because they were always good; and with difficulty will any one of them perish. And they who gave up their branches withered, but having a very small part green, are those who believed only, yet continue working the works of iniquity. They never, however, departed from God, but gladly bore His name, and joyfully received His servants into their houses. Having accordingly heard of this repentance, they unhesitatingly repented, and practise all virtue and righteousness; and some of them even [suffered, being willingly put to death ]. knowing their deeds which they had done. Of all these, therefore, the dwelling shall be in the tower."
CHAPTER XI.
And after he had finished the explanations of all the branches, he said to me, "Go and tell them to every one, that they may repent, and they shall live unto God. Because the Lord, having had compassion on all men, has sent me to give repentance, although some are not worthy of it on account of their works; but the Lord, being long-suffering, desires those who were called by His Son to be saved." I said to him, "Sir, I hope that all who have heard them will repent; for I am persuaded that each one, on coming to a knowledge of his own works, and fearing the Lord, will repent." He answered me, and said, "All who with their whole heart shall purify themselves from their wickedness before enumerated, and shah add no more to their sins, will receive healing from the Lord for their former transgressions, if they do not hesitate at these commandments; and they will live unto God. But do you walk in my commandments, and live." Having shown me these things, and spoken all these words, he said to me, "And the rest I will show you after a few days."
Ninth Similitude
THE GREAT MYSTERIES IN THE BUILDING OF THE MILITANT AND TRIUMPHANT CHURCH,
CHAPTER I
After I had written down the commandments and similitudes of the Shepherd, the angel of repentance, he came to me and said, "I wish to explain to you what the HOly Spirit that spake with you in the form of the Church showed you, for that Spirit is the Son of God. For, as you were somewhat weak in the flesh, it was not explained to you by the angel. When, however, you were strengthened by the Spirit, and your strength was increased, so that you were able to see the angel also, then accordingly was the building of the tower shown you by the Church. In a noble and solemn manner did you see everything as if shown you by a virgin; but now you see [them] through the same Spirit as if shown by an angel. You must, however, learn everything from me with greater accuracy. For I was sent for this purpose by the glorious angel to dwell in your house, that you might see all things with power, entertaining no fear, even as it was before." And he led me away into Arcadia, to a round hill; and he placed me on the top of the hill, and showed me a large plain, and round about the plain twelve mountains, all having different forms. The first was black as soot; and the second bare, without grass; and the third full of thorns and thistles; and the fourth with grass half-withered, the upper parts of the plants green, and the parts about the roots withered; and some of the grasses, when the sun scorched them, became withered. And the fifth mountain had green grass, and was ragged. And the sixth mountain was quite full of clefts, some small and others large; and the clefts were grassy, but the plants were not very vigorous, but rather, as it were, decayed. The seventh mountain, again, had cheerful pastures, and the whole mountain was blooming, and every kind of cattle and birds were feeding upon that mountain; and the more the cattle and the birds ate, the more the grass of that mountain flourished. And the eighth mountain was full of fountains, and every kind of the Lord's creatures drank of the fountains of that mountain. But the ninth mountain [had no water at all, and was wholly a desert, and had within it deadly serpents, which destroy men. And the tenth mountain ] had very large trees, and was completely shaded, and under the shadow of the trees sheep lay resting and ruminating. And the eleventh mountain was very thickly wooded, and those trees were productive, being adorned with various sons of fruits, so that any one seeing them would desire to eat of their fruits. The twelfth mountain, again, was wholly white, and its aspect was cheerful, and the mountain in itself was very beautiful.
CHAPTER II
And in the middle of the plain he showed me a large white rock that had arisen out of the plain. And the rock was more lofty than the mountains, rectangular in shape, so as to be capable of containing the whole world: and that rock Was old, having a gate cut out of it; and the cutting out of the gate seemed to me as if recently done. And the gate glittered to such a degree under the sunbeams, that I marvelled at the splendour of the gate; and round about the gate were standing twelve virgins. The four who stood at the corners seemed to me more distinguished than the others--they were all, however, distinguished--and they were standing at the four parts of the gate; two virgins between each part. And they were clothed with linen tunics, and gracefully girded, having their right shoulders exposed, as if about to bear some burden. Thus they stood ready; for they were exceedingly cheerful and eager. After I had seen these things, I marvelled in myself, because I was beholding great and glorious sights. And again I was perplexed about the virgins, because, although so delicate, they were standing courageously, as if about to carry the whole heavens. And the Shepherd said to me "Why are you reasoning in yourself, and perplexing your mind, and distressing yourself? for the things which you cannot understand, do not attempt to comprehend, as if you were wise; but ask the Lord, that you may receive understanding and know them. You cannot see what is behind you, but you see what is before. Whatever, then, you cannot see, let alone, and do not torment yourself about it: but what you see, make yourself master of it, and do not waste your labour about other things; and I will explain to you everything that I show you. Look therefore, on the things that remain."
CHAPTER III
I saw six men come, tall, and distinguished, and similar in appearance, and they summoned, a multitude of men. And they who came were also tall men, and handsome, and powerful; and the six men commanded them to build a tower above the rock. And great was the noise of those men who came to build the tower, as they ran hither and thither around the gate. And the virgins who stood around the gate told the men to hasten to build the tower. Now the virgins had spread out their hands, as if about to receive something from the men. And the six men commanded stones to ascend out of a certain pit, and to go to the building of the tower. And there went up ten shining rectangular stones, not hewn in a quarry. And the six men called the virgins, and bade them carry all the stones that were intended for the building, and to pass through the gate, and give them to the men who were about to build the tower. And the virgins put upon one another the ten first stones which had ascended from the pit, and carried them together, each stone by itself.
CHAPTER IV
And as they stood together around the gate, those who seemed to be strong carried them, and they stooped down under the corners of the stone; and the others stooped down under the sides of the stones. And in this way they carried all the stones. And they carried them through the gate as they were commanded, and gave them to the men for the tower; and they took the stones and proceeded with the building. Now the tower was built upon the great rock, and above the gate. Those ten stones were prepared as the foundation for the building of the tower. And the rock and gate were the support of the whole of the tower. And after the ten stones other twenty [five] came up out of the pit, and these were fired into the building of the tower, being carried by the virgins as before. And after these ascended thirty-five. And these in like manner were fitted into the tower. And after these other forty stones came up; and all these were cast into the building of the tower, [and there were four rows in the foundation of the tower, ] and they ceased ascending from the pit. And the builders also ceased for a little. And again the six men commanded the multitude of the crowd to bear stones from the mountains for the building of the tower. They were accordingly brought from all the mountains of various, colours, and being hewn by the men were given to the virgins; and the virgins carried them through the gate, and gave them for the building of the tower. And when the stones of various colours were placed in the building, they all became white alike, and lost their different colours. And certain stones were given by the men for the building, and these did not become shining; but as they were placed, such also were they found to remain: for they were not given by the virgins, nor carried through the gate. These stones, therefore, were not in keeping with the others in the building of the tower. And the six men, seeing these unsuitable stones in the building, commanded them to be taken away, and to be carried away down to their own place whence they had been taken; [and being removed one by one, they were laid aside; and] they say to the men who brought the stones, "Do not ye bring any stones at all for the building, but lay them down beside the tower, that the virgins may carry them through the gate, and may give them for the building. For unless," they said, "they be carried through the gate by the hands of the virgins, they cannot change their colours: do not toil, therefore," they said, "to no purpose."
CHAPTER V
And on that day the building was finished, but the tower was not completed; for additional building was again about to be added, and there was a cessation in the building. And the six men commanded the builders all to withdraw a little distance, and to rest, but enjoined the virgins not to withdraw from the tower; and it seemed to me that the virgins had been left to guard the tower. Now after all had withdrawn, and were resting themselves, I said to the Shepherd, "What is the reason that the building of the tower was not finished? "The tower," he answered, "cannot be finished just yet, until the Lord of it come and examine the building, in order that, if any of the stones be found to be decayed, he may change them: for the tower is built according to his pleasure." "I would like to know, sir," I said, "what is the meaning of the building of this tower, and what the rock and gate, and the mountains, and the virgins mean, and the stones that ascended from the pit, and were not hewn, but came as they were to the building. Why, in the first place, were ten stones placed in the foundation, then twenty-five, then thirty-five, then forty? and I wish also to know about the stones that went to the building, and were again taken out and returned to their own place? On all these points put my mind at rest, sir, and explain them to me." "If you are not found to be curious about trifles," he replied, "you shall know everything. For after a few days [we shall come hither, and you will see the other things that happen to this tower, and will know accurately all the similitudes." After a few days ] we came to the place where we sat down. And he said to me, "Let us go to the tower; for the master of the tower is coming to examine it." And we came to the tower, and there was no one at all near it, save the virgins only. And the Shepherd asked the virgins if perchance the master of the tower had come; and they replied that he was about to come to examine the building.
CHAPTER VI
And, behold, after a little I see an array of many men coming, and in the midst of them one man of so remarkable a size as to overtop the tower. And the six men who had worked upon the building were with him, and many other honourable men were around him. And the virgins who kept the tower ran forward and kissed him, and began to walk near him around the tower. And that man examined the building carefully, feeling every stone separately; and holding a rod in his hand, he struck every stone in the building three times. And when he struck them, some of them became black as soot, and some appeared as if covered with scabs, and some cracked, and some mutilated, and some neither white nor black, and some rough and not in keeping with the other stones, and some having Every many] stains: such were the varieties of decayed stones that were found in the building. He ordered all these to be taken out of the tower, and to be laid down beside it, and other stones to be brought and put in their stead. [And the builders asked him from what mountain he wished them to be brought and put in their place. ] And he did not command them to be brought from the mountains, [but he bade them be brought from a certain plain which was near at hand. ] And the plain was dug up, and shining rectangular stones were found, and some also of a round shape; and all the stones which were in that plain were brought, and carried through the gate by the virgins. And the rectangular stones were hewn, and put in place of those that were taken away; but the rounded stones were not put into the building, because they were hard to hew, and appeared to field slowly to the chisel; they were deposited, however, beside the tower, as if intended to be hewn and used in the building, for they were exceedingly brilliant.
CHAPTER VII
The glorious man, the lord of the whole tower, having accordingly finished these alterations, called to him the Shepherd, and delivered to him all the stones that were lying beside the tower, that had been rejected from the building, and said to him, "Carefully clean all these stones, and put aside such for the building of the tower as may harmonize with the others; and those that do not, throw far away from the tower." [Having given these orders to the Shepherd, he departed from the tower ], with all those with whom he had come. Now the virgins were standing around the tower, keeping it. I said again to the Shepherd, "Can these stones return to the building of the tower, after being rejected?" He answered me, and said, "Do you see these stones?" "I see them, sir," I replied. "The greater part of these stones," he said, "I will hew, and put into the building, and they will harmonize with the others."
"How, sir," I said, "can they, after being cut all round about, fill up the same space?" He answered, "Those that shall be found small will be thrown into the middle of the building, and those that are larger will be placed on the outside, and they will hold them together." Having spoken these words, he said to me, "Let us go, and after two days let us come and clean these stones, and cast them into the building; for all things around the tower must be cleaned, lest the Master come suddenly? and find the places about the tower dirty, and be displeased, and these stones be not returned for the building of the tower, and I also shall seem to be neglectful towards the Master." And after two days we came to the tower, and he said to me, "Let us examine all the stones, and ascertain those which may return to the building." I said to him, "Sir, let us examine them!"
CHAPTER VIII,
And beginning, we first examined the black stones: And such as they had been taken out of the building, were they found to remain; and the Shepherd ordered them to be removed out of the tower, and to be placed apart. Next he examined those that had scabs; and he took and hewed many of these, and commanded the virgins to take them up and cast them into the building. And the virgins lifted them up, and put them in the middle of the building of the tower. And the rest he ordered to be laid down beside the black ones; for these, too, were found to be black. He next examined those that had cracks; and he hewed many of these, and commanded them to be carried by the virgins to the building: and they were placed on the outside, because they were found to be sounder than the others; but the rest, on account of the multitude of the cracks, could not be hewn, and for this reason, therefore, they were rejected from the building of the tower. He next examined the chipped stones, and many amongst these were found to be black, arid some to have great crocks. And these also he commanded to be laid down along with those which had been rejected. But the remainder, after being cleaned and hewn, he commanded to be placed in the building. And the virgins took them up, and fitted them into the middle of the building of the tower, for they were somewhat weak. He next examined those that were half white and half black, and many of them were found to be black. And he commanded these also to be taken away along with those which had been rejected. And the rest were all taken away by the virgins; for, being white, they were fitted by the virgins themselves into the building. And they were placed upon the outside, because they were found to be sound, so as to be able to support those which were placed in the middle, for no part of them at all was chipped. He next examined those that were rough and hard; and a few of them were rejected because they could not be hewn, as they were found exceedingly hard. But the rest of them were hewn, and carried by the virgins, and fitted into the middle of the building of the tower; for they were somewhat weak. He next examined those that had stains; and of these a very few were black, and were thrown aside with the others; but the greater part were found to be bright, and these were fitted by the virgins into the building, but on account of their strength were placed on the outside.
CHAPTER IX
He next came to examine the white and rounded stones, and said to me, "What are we to do with these stones? "How do I know, sir? "I replied. "Have you no intentions regarding them? "Sir," I answered, "I am not acquainted with this art, neither am I a stone-cutter, nor can I tell." "Do you not see," he said, "that they are exceedingly round? and if I wish to make them ractangular, a large portion of them must be cut away; for some of them must of necessity be put into the building." "If therefore," I said, "they must, why do you torment yourself, and not at once choose for the building those which you prefer, and fit them into it?" He selected the larger ones among them, and the shining ones, and hewed them; and the virgins carried and fitted them into the outside parts of the building. And the rest which remained over were carded away, and laid down on the plain from which they were brought. They were not, however, rejected, "because," he said, "there remains yet a little addition to be built to the tower. And the lord of this tower wishes all the stones to be fitted into the building, because they are exceedingly bright." And twelve women were called, very beautiful in form, clothed in black, and with dishevelled hair. And these women seemed to me to be fierce. But the Shepherd commanded them to lift the stones that were rejected from the building, and to carry them away to the mountains from which they had been brought. And they were merry, and carded away all the stones, and put them in the place whence they had been taken. Now after all the stones were removed, and there was no longer a single one lying around the tower, he said, "Let us go round the tower and see, lest there be any defect in it." So I went round the tower along with him. And the Shepherd, seeing that the tower was beautifully built, rejoiced exceedingly; for the tower was built in such a way, that, on seeing it, I coveted the building of it, for it was constructed as if built of one stone, without a single joining. And the stone seemed as if hewn out of the rock; having to me the appearance of a monolith.
CHAPTER X
And as I walked along with him, I was full of joy, beholding so many excellent things. And the Shepherd said to me, "Go and bring unslacked lime and fine-baked clay, that I may fill up the forms of the stones that were taken and thrown into the building; for everything about the tower must be smooth." And I did as he commanded me, and brought it to him. "Assist me," he said, "and the work will soon be finished." He accordingly filled up the forms of the stones that were returned to the building, and commanded the places around the tower to be swept and to be cleaned; and the virgins took brooms and swept the place, and carried all the dirt out of the tower, and brought water, and the ground around the tower became cheerful and very beautiful. Says the Shepherd to me, "Everything has been cleared away; if the lord of the tower come to inspect it, he can have no fault to find with us." Having spoken these words, he wished to depart; but I laid hold of him by the wallet, and began to adjure him by the Lord that he would explain what he had showed me. He said to me, "I must rest a little, and then I shall explain to you everything; wait for me here until I return." I said to him, "Sir, what can I do here alone?" "You are not alone," he said, "for these virgins are with you." "Give me in charge to them, then," I replied. The Shepherd called them to him, and said to them, "I entrust him to you until I come," and went away. And I was alone with the virgins; and they were rather merry, but were friendly to me, especially the four more distinguished of them.
CHAPTER XI
The virgins said to me, "The Shepherd does not come here today." "What, then," said I, "am I to do?" They replied, "Wait for him until he comes; and if he comes he will converse with you, and if he does not come you will remain here with us until he does come." I said to them, "I will wait for him until it is late; and if he does not arrive, I will go away into the house, and come back early in the morning." And they answered and said to me, "You were entrusted to us; you cannot go away from us." "Where, then," I said, "am I to remain? "You will sleep with us," they replied, "as a brother, and not as a husband: for you are our brother, and for the time to come we intend to abide with you, for we love you exceedingly!" But I was ashamed to remain with them. And she who seemed to be the first among them began to kiss me. [And the others seeing her kissing me, began also to kiss me], and to lead me round the tower, and to play with me. And I, too, became like a young man, and began to play with them: for some of them formed a chorus, and others danced, and others sang; and I, keeping silence, walked with them around the tower, and was merry with them. And when it grew late I wished to go into the house; and they would not let me, but detained me. So I remained with them during the night, and slept beside the tower. Now the virgins spread their linen tunics on the ground, and made me lie down in the midst of them; and they did nothing at all but pray; and I without ceasing prayed with them, and not less than they. And the virgins rejoiced because I thus prayed. And I remained there with the virgins until the next day at the second hour. Then the Shepherd returned, and said to the virgins, "Did you offer him any insult? "Ask him," they said. I said to him, "Sir, I was delighted that I remained with them." "On what," he asked, "did you sup? "I supped, sir," I replied, "on the words of the Lord the whole night." "Did they receive you well?" he inquired. "Yes, sir," I answered. "Now," he said, "what do you wish to hear first?" "I wish to hear in the order," I said, "in which you showed me from the beginning. I beg of you, sir, that as I shall ask you, so also you will give me the explanation." "As you wish," he replied, "so also will I explain to you, and will conceal nothing at all from you."
CHAPTER XII
"First of all, sir," I said, "explain this to me: What is the meaning of the rock and the gate?" "This rock," he answered, "and this gate are the Son of God." "How, sir?" I said; "the rock is old, and the gate is new." "Listen," he said, "and understand, O ignorant man. The Son of God is older than all His creatures, so that He was a fellow-councillor with the Father in His work of creation: for this reason is He old." "And why is the gate new, sir?" I said. "Because," he answered, "He became manifest in the last days of the dispensation: for this reason the gate was made new, that they who are to be saved by it might enter into the kingdom of God. You saw," he said, "that those stones which came in through the gate were used for the building of the tower, and that those which did not come, were again thrown back to their own place? "I saw, sir," I replied. "In like manner," he continued, "no one shall enter into the kingdom of God unless he receive His holy name. For if you desire to enter into a city, and that city is surrounded by a wall, and has but one gate, can you enter into that city save through the gate which it has?" "Why, how can it be otherwise, sir?" I said. "If, then, you cannot enter into the city except through its gate, so, in like manner, a man cannot otherwise enter into the kingdom of God than by the name of His beloved Son. You saw," he added, "the multitude who were building the tower?" "I saw them, sir," I said. "Those," he said, "are all glorious angels, and by them accordingly is the Lord surrounded. And the gate is the Son of God. This is the one entrance to the Lord. In no other way, then, shall any one enter in to Him except through His Son. You saw," he continued, "the six men, and the tail and glorious man in the midst of them, who walked round the tower, and rejected the stones from the building? "I saw him, sir," I answered. "The glorious man," he said, "is the Son of God, and those six glorious angels are those who support Him on the right hand and on the left. None of these glorious angels," he continued, "will enter in unto God apart from Him. Whosoever does not receive His name, shall not enter into the kingdom of God."
CHAPTER XIII
"And the tower," I asked, "what does it mean? "This tower," he replied, "is the Church." "And these virgins, who are they?" "They are holy spirits, and men cannot otherwise be found in the kingdom of God unless these have put their clothing upon them: for if you receive the name only, and do not receive from them the clothing, they are of no advantage to you. For these virgins are the powers of the Son of God. If you bear His name but possess not His power, it will be in vain that you bear His name. Those stones," he continued, "which you saw rejected bore His name, but did not put on the clothing of the virgins." "Of what nature is their clothing, sir?" I asked. "Their very names," he said, "are their clothing. Every one who bears the name of the Son of God, ought to bear the names also of these; for the Son Himself bears the names of these virgins. As many stones," he continued, "as you saw [come into the building of the tower through the hands ] of these virgins, and remaining, have been clothed with their strength. For this reason you see that the tower became of one stone with the rock. So also they who have believed on the Lord through His Son, and are clothed with these spirits, shall become one spirit, one body, and the colour of their garments shall be one. And the dwelling of such as bear the names of the virgins is in the tower." "Those stones, sir, that were rejected," I inquired, "on what account were they rejected? for they passed through the gate, and were placed by the hands of the virgins in the building of the tower." "Since you take an interest in everything," he replied, "and examine minutely, hear about the stones that were rejected. These all," he said, "received the name of God, and they received also the strength of these virgins. Having received, then, these spirits, they were made strong, and were with the servants of God; and theirs was one spirit, and one body, and one clothing. For they were of the same mind, and wrought righteousness. After a certain time, however, they were persuaded by the women whom you saw clothed in black, and having their shoulders exposed and their hair dishevelled, and beautiful in appearance. Having seen these women, they desired to have them, and clothed themselves with their strength, and put off the strength of the virgins. These, accordingly, were rejected from the house of God, and were given over to these women. But they who were not deceived by the beauty of these women remained in the house of God. You have," he said, "the explanation of those who were rejected."
CHAPTER XIV
"What, then, sir," I said, "if these men, being such as they are, repent and put away their desires after these women, and return again to the virgins, and walk in their strength and in their works, shall they not enter into the house of God? "They shall enter in," he said, "if they put away the works of these women, and put on again the strength of the virgins, and walk in their works. For on this account was there a cessation in the building, in order that, if these repent, they may depart into the building of the tower. But if they do not repent, then others will come in their place, and these at the end will be cast out. For all these things I gave thanks to the Lord, because He had pity on all that call upon His name; and sent the angel of repentance to us who sinned against Him, and renewed our spirit; and when we were already destroyed, and had no hope of life, He restored us to newness of life." "Now, sir," I continued, "show me why the tower was not built upon the ground, but upon the rock and upon the gate." "Are you still," he said, "without sense and understanding? "I must, sir," I said, "ask you of all things, because I am wholly unable to understand them; for all these things are great and glorious, and difficult for man to understand." "Listen," he said: "the name of the Son of God is great, and cannot be contained, and supports the whole world. If, then, the whole creation is supported by the Son of God, what think ye of those who are called by Him, and bear the name of the Son of God, and walk in His commandments? do you see what kind of persons He supports? Those who bear His name with their whole heart. He Himself, accordingly, became a foundation to them, and supports them with joy, because they are not ashamed to bear His name."
CHAPTER XV.
"Explain to me, sir," I said, "the names of these virgins, and of those women who were clothed in black raiment." "Hear," he said, "the names of the stronger virgins who stood at the comers. The first is Faith, the second Continence, the third Power, the fourth Patience. And the others standing in the midst of these have the following names: Simplicity, Innocence, Purity, Cheerfulness, Truth, Understanding, Harmony, Love. He who bears these names and that of the Son of God will be able to enter into the kingdom of God. Hear, also," he continued, "the names of the women who had the black garments; and of these four are stronger than the rest. The first is Unbelief, the second: Incontinence, the third Disobedience, the fourth Deceit. And their followers are called Sorrow, Wickedness, Wantonness, Anger, Falsehood, Folly, Backbiting, Hatred. The servant of God who bears these names shall see, indeed, the kingdom of God, but shall not enter into it." "And the stones, sir," I said, "which were taken out of the pit and fitted into the building: what are they?" "The first," he said, "the ten, viz, that were placed as a foundation, are the first generation, and the twenty-five the second generation, of righteous men; and the thirty-five are the prophets of God and His ministers; and the forty are the apostles and teachers of the preaching of the Son of God." "Why, then, sir," I asked, "did the virgins carry these stones also through the gate, and give them for the building of the tower?" "Because," he answered, "these were the first who bore these spirits, and they never departed from each other, neither the spirits from the men nor the men from the spirits, but the spirits remained with them until their falling asleep. And unless they had had these spirits with them, they would not have been of use for the building of this tower."
CHAPTER XVI
"Explain to me a little further, sir," I said. "What is it that you desire?" he asked. "Why, sir," I said, "did these stones ascend out of the pit, and be applied to the building of the tower, after having borne these spirits? "They were obliged," he answered, "to ascend through water in order that they might be made alive; for, unless they laid aside the deadness of their life, they could not in any other way enter into the kingdom of God. Accordingly, those also who fell asleep received the seal of the Son of God. For," he continued, "before a man bears the name of the Son of God s he is dead; but when he receives the seal he lays aside his deadness, and obtains life. The seal, then, is the water: they descend into the water dead, and they arise alive. And to them, accordingly, was this seal preached, and they made use of it that they might enter into the kingdom of God." "Why, sir," I asked, "did the forty stones also ascend with them out of the pit, having already received the seal?" "Because," he said, "these apostles and teachers who preached the name of the Son of God, after falling asleep in the power and faith of the Son of God, preached it not only to those who were asleep, but themselves also gave them the seal of the preaching. Accordingly they descended with them into the water, and again ascended. [But these descended alive and rose up again alive; whereas they who had previously fallen asleep descended dead, but rose up again alive. ] By these, then, were they quickened and made to know the name of the Son of God. For this reason also did they ascend with them, and were fitted along with them into the building of the tower, and, untouched by the chisel, were built in along with them. For they slept in righteousness and in great purity, but only they had not this seal. You have accordingly the explanation of these also."
CHAPTER XVII
"I understand, sir," I replied. "Now, sir," I continued, "explain to me, with respect to the mountains, why their forms are various and diverse."
"Listen," he said: "these mountains are the twelve tribes, which inhabit the whole world. The Son of God, accordingly, was preached unto them by the apostles." "But why are the mountains of various kinds, some having one form, and others another? Explain that to me, sir." "Listen," he answered: "these twelve tribes that inhabit the whole world are twelve nations. And they vary in prudence and understanding. As numerous, then, as are the varieties of the mountains which you saw, are also the diversities of mind and understanding among these nations. And I will explain to you the actions of each one." "First, sir," I said, "explain this: why, when the mountains are so diverse, their stones, when placed in the building, became one colour, shining like those also that had ascended out of the pit." "Because," he said, "all the nations that dwell under heaven were called by hearing and believing upon the name of the Son of God. Having, therefore, received the seal, they had one understanding and one mind; and their faith became one, and their love one, and with the name they bore also the spirits of the virgins. On this account the building of the tower became of one colour, bright as the sun. But after they had entered into the same place, and became one body, certain of these defiled themselves, and were expelled from the race of the righteous, and became again what they were before, or rather worse."
CHAPTER XVIII
"How, sir," I said, "did they become worse, after having known God?" "He that does not know God," he answered, "and practises evil, receives a certain chastisement for his wickedness; but he that has known God, ought not any longer to do evil, but to do good. If, accordingly, when he ought to do good, he do evil, does not he appear to do greater evil than he who does not know God? For this reason, they who have not known God and do evil are condemned to death; but they who have known God, and have seen His mighty works, and still continue in evil, shall be chastised doubly, and shall die for ever. In this way, then, will the Church of God be purified. For as you saw the stones rejected from the tower, and delivered to the evil spirits, and cast out thence, so [they also shall be cast out, and ] there shall be one body of the purified; as the tower also became, as it were, of one stone after its purification. In like manner also shall it be with the Church of God, after it has been purified, and has rejected the wicked, and the hypocrites, and the blasphemers, and the waverers, and those who commit wickedness of different kinds. After these have been cast away, the Church of God shall be one body, of one mind, of one understanding, of one faith, of one love. And then the Son of God will be exceeding glad, and shall rejoice over them, because He has received His people pure." "All these things, sir," I said, "are great and glorious.
"Moreover, sir," I said, "explain to me the power and the actions of each one of the mountains, that every soul, trusting in the Lord, and hearing it, may glorify His great, and marvellous, and glorious name." "Hear," he said, "the diversity of the mountains and of the twelve nations.
CHAPTER XIX
"From the first mountain, which was black, they that believed are the following: apostates and blasphemers against the Lord, and betrayers of the servants of God. To these repentance is not open; but death lies before them, and on this account also are they black, for their race is a lawless one. And from the second mountain, which was bare, they who believed are the following: hypocrites, and teachers of wickedness. And these, accordingly, are like the former, not having any fruits of righteousness; for as their mountain was destitute of fruit, so also such men have a name indeed, but are empty of faith, and there is no fruit of truth in them. They indeed have repentance in their power, if they repent quickly; but if they are slow in so doing, they shall die along with the former." "Why, sir," I said, "have these repentance, but the former not? for their actions are nearly the same." "On this account,"
he said, "have these repentance, because they did not blaspheme their Lord, nor become betrayers of the servants of God; but on account of their desire of possessions they became hypocritical, and each one taught according to the desires of men that were sinners. But they will suffer a certain punishment; and repentance is before them, because they were not blasphemers or traitors.
CHAPTER XX
"And from the third mountain, which had thorns and thistles, they who believed are the following. There are some of them rich, and others immersed in much business. The thistles are the rich, and the thorns are they who are immersed in much business. Those, [accordingly, who are entangled in many various kinds of business, do not ] cleave to the servants of God, but wander away, being choked by their business transactions; and the rich cleave with difficulty to the servants of God, fearing lest these should ask something of them. Such persons, accordingly, shall have difficulty in entering the kingdom of God. For as it is disagreeable to walk among thistles with naked feet, so also it is hard for such to enter the kingdom of God.
But to all these repentance, and that speedy, is open, in order that what they did not do in former times they may make up for in these days, and do some good, and they shall live unto God. But if they abide in their deeds, they shall be delivered to those women, who will put them to death.
CHAPTER XXI
"And from the fourth mountain, which had much grass, the upper parts of the plants green, and the parts about the roots withered, and some also scorched by the sun, they who believed are the following: the doubtful, and they who have the Lord upon their lips, but have Him not in their heart. On this account their foundations are withered, and have no strength; and their words alone live, while their works are dead. Such persons are [neither alive nor ] dead. They resemble, therefore, the waverers: for the wavering are neither withered nor green, being neither living nor dead. For as their blades, on seeing the sun, were withered, so also the wavering, when they hear of affliction, on account of their fear, worship idols, and are ashamed of the name of their Lord. Such, then, are neither alive nor dead. But these also may yet live, if they repent quickly; and if they do not repent, they are already delivered to the women, who take away their life.
CHAPTER XXII.
"And from the fifth mountain, which had green grass, and was rugged, they who believed are the following: believers, indeed, but slow to learn, and obstinate, and pleasing themselves, wishing to know everything, and knowing nothing at all. On account of this obstinacy of theirs, understanding departed from them, and foolish senselessness entered into them. And they praise themselves as having wisdom, and desire to become teachers, although destitute of sense. On account, therefore, of this loftiness of mind, many became vain, exalting themselves: for self-will and empty confidence is a great demon. Of these, accordingly, many were rejected, but some repented and believed, and subjected themselves to those that had understanding, knowing their own foolishness. And to the rest of this class repentance is open; for they were not wicked, but rather foolish, and without understanding. If these therefore repent, they will live unto God; but if they do not repent, they shall have their dwelling with the women who wrought wickedness among them.
CHAPTER XXIII.
"And those from the sixth mountain, which had clefts large and small, and decayed grass in the clefts, who believed, were the following: they who occupy the small clefts are those who bring charges against one another, and by reason of their slanders have decayed in the faith. Many of them, however, repented; and the rest also will repent when they hear my commandments, for their slanders are small, and they will quickly repent. But they who occupy the large clefts are persistent in their slanders, and vindictive in their anger against each other. These, therefore, were thrown away from the tower, and rejected from having a part in its building. Such persons, accordingly, shall have difficulty in living. If our God and Lord, who rules over all things, and has power over all His creation, does not remember evil against those who confess their sins, but is merciful, does man, who is corruptible and full of sins, remember evil against a fellow-man, as if he were able to destroy or to save him? I, the angel of repentance, say unto you, As many of you as are of this way of thinking, lay it aside, and repent, and the Lord will heal your former sins, if you purify yourselves from this demon; but if not, you will be delivered over to him for death.
CHAPTER XXIV.
"And those who believed from the seventh mountain, on which the grass was green and flourishing, and the whole of the mountain fertile, and every kind of cattle and the fowls of heaven were feeding on the grass on this mountain, and the grass on which they pastured became more abundant, were the following: they were always simple, and harmless, and blessed, bringing no charges against one another, but always rejoicing greatly because of the servants of God, and being clothed with the holy spirit of these virgins, and always having pity on every man, and giving aid from their own labour to every man, without reproach and without hesitation. The Lord, therefore, seeing their simplicity and all their meekness, multiplied them amid the labours of their hands, and gave them grace in all their doings. And I, the angel of repentance, say to you who are such, Continue to be such as these, and your seed will never be blotted out; for the Lord has made trial of you, and inscribed you in the number of us, and the whole of your seed will dwell with the Son of God; for ye have received of His Spirit.
CHAPTER XXV.
"And they who believed from the eighth mountain, where were the many fountains, and where all the creatures of God drank of the fountains, were the following: apostles, and teachers, who preached to the whole world, and who taught solemnly and purely the word of the Lord, and did not at all fall into evil desires, but walked always in righteousness and truth, according as they had received the Holy Spirit. Such persons, therefore, shall enter in with the angels.
CHAPTER XXVI.
"And they who believed from the ninth mountain, which was deserted, and had in it creeping things and wild beasts which destroy men, were the following: they who had the stains as servants, who discharged their duty ill, and who plundered widows and orphans of their livelihood, and gained possessions for themselves from the ministry, which they had received. If, therefore, they remain under the dominion of the same desire, they are dead, and there is no hope of life for them; but if they repent, and finish their ministry in a holy manner, they shall be able to live. And they who were covered with scabs are those who have denied their Lord, and have not returned to Him again; but becoming withered and desert-like, and not cleaving to the servants of God, but living in solitude, they destroy their own souls. For as a vine, when left within an enclosure, and meeting with neglect, is destroyed, and is made desolate by the weeds, and in time grows wild, and is no longer of any use to its master, so also are such men as have given themselves up, and become useless to their Lord, from having contracted savage habits. These men, therefore, have repentance in their power, unless they are found to have denied from the heart; but if any one is found to have denied from the heart, I do not know if he may live. And I say this not for these present days, in order that any one who has denied may obtain repentance, for It is impossible for him to be saved who now intends to deny his Lord; but to those who denied Him long ago, repentance seems to be possible. If, therefore, any one intends to repent, let him do so quickly, before the tower is completed; for if not, he will be utterly destroyed by the women. And the chipped stones are the deceitful and the slanderers; and the wild beasts. which you saw on the ninth mountain, are the same. For as wild beasts destroy and kill a man by their poison, so also do the words of such men destroy and ruin a man. These, accordingly, are mutilated in their faith, on account of the deeds which they have done in themselves; yet some repented, and were saved. And the rest, who are of such a character, can be saved if they repent; but if they do not repent, they will perish with those women, whose strength they have assumed.
CHAPTER XXVII.
"And from the tenth mountain, where were trees which overshadowed certain sheep, they who believed were the following: bishops given to hospitality, who always gladly received into their houses the servants of God, without dissimulation. And the bishops never failed to protect, by their service, the widows, and those who were in want, and always maintained a holy conversation. All these, accordingly, shall be protected by the Lord for ever. They who do these things are honourable before God, and their place is already with the angels, if they remain to the end serving God.
CHAPTER XXVIII.
"And from the eleventh mountain, where were trees full of fruits, adorned with fruits of various kinds, they who believed were the following: they who suffered for the name of the Son of God, and who also suffered cheerfully with their whole heart, and laid down their lives." "Why, then, sir," I said, "do all these trees bear fruit, and some of them fairer than the rest? "Listen," he said: "all who once suffered for the name of the Lord are honourable before God; and of all these the sins were remitted, because they suffered for the name of the Son of God. And why their fruits are of various kinds, and some of them superior, listen. All," he continued, "who were brought before the authorities and were examined, and did not deny, but suffered cheerfully--these are held in greater honour with God, and of these the fruit is superior; but all who were cowards, and in doubt, and who reasoned in their hearts whether they would deny or confess, and yet suffered, of these the fruit is less, because that suggestion came into their hearts; for that suggestion--that a servant should deny his Lord--is evil. Have a care, therefore, ye who are planning such things, lest that suggestion remain in your hearts, and ye perish unto God. And ye who suffer for His name ought to glorify God, because He deemed you worthy to bear His name, that all your sins might be healed. [Therefore, rather deem yourselves happy], and think that ye have done a great thing, if any of you suffer on account of God. The Lord bestows upon you life, and ye do not understand, for your sins were heavy; but if you had not suffered for the name of the Lord, ye would have died to God on account of your sins. These things I say to you who are hesitating about denying or confessing: acknowledge that ye have the Lord, lest, denying Him, ye be delivered up to prison. If the heathen chastise their slaves, when one of them denies his master, what, think ye, will your Lord do, who has authority over all men? Put away these counsels out of your hearts, that you may live continually unto God.
CHAPTER XXIX.
"And they who believed from the twelfth mountain, which was white, are the following: they are as infant children, in whose hearts no evil originates; nor did they know what wickedness is, but always remained as children. Such accordingly, without doubt, dwell in the kingdom of God, because they defiled in nothing the commandments of God; but they remained like children all the days of their life in the same mind. All of you, then, who shall remain stedfast, and be as children, without doing evil, will be more honoured than all who have been previously mentioned; for all infants are honourable before God, and are the first persons with Him. Blessed, then, are ye who put away wickedness from yourselves, and put on innocence. As the first of all will you live unto God."
After he had finished the similitudes of the mountains, I said to him, "Sir, explain to me now about the stones that were taken out of the plain, and put into the building instead of the stones that were taken out of the tower; and about the round stones that were put into the building; and those that still remain round."
CHAPTER XXX.
"Hear," he answered, "about all these also. The stones taken out of the plain and put into the building of the tower instead of those that were rejected, are the roots of this white mountain. When, therefore, they who believed from the white mountain were all found guileless, the Lord of the tower commanded those from the roots of this mountain to be cast into the building of the tower; for he knew that if these stones were to go to the building of the tower, they would remain bright, and not one of them become black. But if he had so resolved with respect to the other mountains, it would have been necessary for him to visit that tower again, and to cleanse it. Now all these persons were found white who believed, and who will yet believe, for they are of the same race. This is a happy race, because it is innocent. Hear now, further, about these round and shining stones. All these also are from the white mountain. Hear, moreover, why they were found round: because their riches had obscured and darkened them a little from the truth, although they never departed from God; nor did any evil word proceed out of their mouth, but all justice, virtue, and truth. When the Lord, therefore, saw the mind of these persons, that they were born good, and could be good, He ordered their riches to be cut down, not to be taken s away for ever, that they might be able to do some good with what was left them; and they will live unto God, because they are of a good race. Therefore were they rounded a little by the chisel, and put in the building of the tower.
CHAPTER XXXI.
"But the other round stones, which had not yet been adapted to the building of the tower, and had not yet received the seal, were for this reason put back into their place, because they are exceedingly round. Now this age must be cut down in these things, and in the vanities of their riches, and then they will meet in the kingdom of God; for they must of necessity enter into the kingdom of God, because the Lord has blessed this innocent race. Of this race. therefore, no one will perish; for although any of them be tempted by the most wicked devil, and commit sin, he will quickly return to his Lord.
I deem you happy, I, who am the messenger of repentance, whoever of you are innocent as children, because your part is good, and honourable before God.
Moreover, I say to you all, who have received the seal of the Son of God, be clothed with simplicity, and be not mindful of offences, nor remain in wickedness. Lay aside, therefore, the recollection of your offences and bitternesses, and you will be formed in one spirit. And heal and take away from you those wicked schisms, that if the Lord of the flocks come, He may rejoice concerning you. And He will rejoice, if He find all things sound, and none of you shall perish. But if He find any one of these sheep strayed, woe to the shepherds! And if the shepherds themselves have strayed, what answer will they give Him for their flocks? Will they perchance say that they were harassed by their flocks? They will not be believed, for the thing is incredible that a shepherd could suffer from his flock; rather will he be punished on account of his falsehood. And I myself am a shepherd, and I am under a most stringent necessity of rendering an account of you.
CHAPTER XXXII.
"Heal yourselves, therefore, while the tower is still building. The Lord dwells in men that love peace, because He loved peace; but from the contentious and the utterly wicked He is far distant. Restore to Him, therefore, a spirit sound as ye received it. For when you have given to a fuller a new garment, and desire to receive it back entire at the end, if, then, the fuller return you a torn garment, will you take it from him, and not rather be angry, and abuse him, saying, 'I gave you a garment that was entire:
why have you rent it, and made it useless, so that it can be of no use on account of the rent which you have made in it?' Would you not say all this to the fuller about the rent which you found in your garment? If, therefore, you grieve about your garment, and complain because you have not received it entire, what do you think the Lord will do to you, who gave you a sound spirit, which you have rendered altogether useless, so that it can be of no service to its possessor? for its use began to be unprofitable, seeing it was corrupted by you. Will not the Lord, therefore, because of this conduct of yours regarding His Spirit, act in the same way, and deliver you over to death? Assuredly, I say, he will do the same to all those whom He shall find retaining a recollection of offences. Do not trample His mercy under foot, He says, but rather honour Him, because He is so patient with your sins, and is not as ye are. Repent, for it is useful to you.
CHAPTER XXXIII.
"All these things which are written above, I, the Shepherd, the messenger of repentance, have showed and spoken to the servants of God. If therefore ye believe, and listen to my words, and walk in them, and amend your ways, you shall have it in your power to live: but if you remain in wickedness, and in the recollection of offences, no sinner of that class will live unto God. All these words which I had to say have been spoken unto you."
The Shepherd said to me," Have you asked me everything?" And I replied, "Yes, sir." "Why did you not ask me about the shape of the stones that were put into the building, that I might explain to you why we filled up the shapes?" And I said, "I forgot, sir." "Hear now, then," he said, "about this also. These are they who have now heard my commandments, and repented with their whole hearts. And when the Lord saw that their repentance was good and pure, and that they were able to remain in it, He ordered their former sins to be blotted out. For these shapes were their sins, and they were levelled down, that they might not appear."
Tenth Similitude
CONCERNING REPENTANCE AND ALMS-GIVING.
CHAPTER I.
After I had fully written down this book, that messenger who had delivered me to the Shepherd came into the house in which I was, and sat down upon a couch, and the Shepherd stood on his fight hand. He then called me, and spoke to me as follows: "I have delivered you and your house to the Shepherd, that you may be protected by him." "Yes, sir," I said. "If you wish, therefore, to be protected," he said, from all annoyance, and from all harsh treatment, and to have success in every good work and word, and to possess all the virtues of righteousness, walk in these commandments which he has given you, and you will be able to subdue all wickedness. For if you keep those commandments, every desire and pleasure of the world will be subject to you, and success will attend you in every good work. Take unto yourself his experience and moderation, and say to all that he is in great honour and dignity with God, and that he is a president with great power, and mighty in his office. To him alone throughout the whole world is the power of repentance assigned. Does he seem to you to be powerful? But you despise his experience, and the moderation which he exercises towards you."
CHAPTER II.
I said to him, "Ask himself, sir, whether from the time that he has entered my house I have done anything improper, or have offended him in any respect." He answered, "I also know that you neither have done nor will do anything improper, and therefore I speak these words to you, that you may persevere. For he had a good report of you to me, and you will say these words to others, that they also who have either repented or will still repent may entertain the same feelings with you, and he may report well of these to me, and I to the Lord." And I said, "Sir, I make known to every man the great works of God: and I hope that all those who love them, and have sinned before, on heating these words, may repent, and receive life again." "Continue, therefore, in this ministry, and finish it. And all who follow out his commands shall have life, and great honour with the Lord. But those who do not keep his commandments, flee from his life, and despise him. But he has his own honour with the LOrd. All, therefore, who shall despise him, and not follow his commands, deliver themselves to death, and every one of them will be guilty of his own blood.
But I enjoin you, that you obey his commands, and you will have a cure for your former sins.
CHAPTER III.
"Moreover, I sent you these virgins, that they may dwell with you. For I saw that they were courteous to you. You will therefore have them as assistants, that you may be the better able to keep his commands: for it is impossible that these commandments can be observed without these virgins. I see, moreover, that they abide with you willingly; but I will also instruct them not to depart at all from your house: do you only keep your house pure, as they will delight to dwell in a pure abode. For they are pure, and chaste, and industrious, and have all influence with the Lord. Therefore, if they find your house to be pure, they will remain with you; but if any defilement, even a little, befall it, they will immediately withdraw from your house. For these virgins do not at all like any defilement." I said to him, "I hope, sir, that I will please them, so that they may always be willing to inhabit my house. And as he to whom you entrusted me has no complaint against me, so neither will they have." He said to the Shepherd, "I see that the servant of God wishes to live, and to keep these commandments, and will place these virgins in a pure habitation." When he had spoken these words he again delivered me to the Shepherd, and called those virgins, and said to them, "Since I see that you are willing to dwell in his house, I commend him and his house to you, asking that you withdraw not at all from it." And the virgins heard these words with pleasure.
CHAPTER IV
The angel then said to me, "Conduct yourself manfully in this service, and make known to every one the great things of God, and you will have favour in this ministry. Whoever, therefore, shall walk in these commandments, shall have life, and will be happy in his life; but whosoever shall neglect them shall not have life, and will be unhappy in this life. Enjoin all, who are able to act rightly, not to cease well-doing; for, to practise good works is useful to them. And I say that every man ought to be saved from inconveniences. For both he who is in want, and he who suffers inconveniences in his daily life, is in great torture and necessity. Whoever, therefore, rescues a soul of this kind from necessity, will gain for himself great joy. For he who is harassed by inconveniences of this kind, suffers equal torture with him who is in chains. Moreover many, on account of calamities of this sort, when they could not endure them, hasten their own deaths. Whoever, then, knows a calamity of this kind afflicting a man, and does not save him, commits a great sin, and becomes guilty of his blood. Do good works, therefore, ye who have received good from the Lord; lest, while ye delay to do them, the building of the tower be finished, and you be rejected from the edifice: there is now no other tower a-building. For on your account was the work of building suspended. Unless, then, you make haste to do rightly, the tower will be completed, and you will be excluded."
After he had spoken with me he rose up from the couch, and taking the Shepherd and the virgins, he departed. But he said to me that he would send back the Shepherd and the virgins to my dwelling. Amen.
First Book: Visions
First Vision
AGAINST FILTHY AND PROUD THOUGHTS, AND THE CARELESSNESS OF HERMAS IN CHASTISING HIS SONS.
CHAPTER I
He who had brought me up, sold me to one Rhode in Rome. Many years after this I recognised her, and I began to love her as a sister. Some time after, I saw her bathe in the river Tiber; and I gave her my hand, and drew her out of the river. The sight of her beauty made me think with myself, "I should be a happy man if I could but get a wife as handsome and good as she is." This was the only thought that passed through me: this and nothing more. A short time after this, as I was walking on my road to the villages, and magnifying the creatures of God, and thinking how magnificent, and beautiful, and powerful they are, I fell asleep. And the Spirit carried me away, and took me through a pathless place, through which a man could not travel, for it was situated in the midst of rocks; it was rugged and impassible on account of water. Having passed over this river, I came to a plain. I then bent down on my knees, and began to pray to the Lord and to confess my sins. And as I prayed, the heavens were opened, and I see the woman whom I had desired saluting me from the sky, and saying, "Hail, Hermas!" And looking up to her, I said, "Lady, what doest thou here?" And she answered me, "I have been taken up here to accuse you of your sins before the Lord." "Lady," said I, "are you to be the subject of my accusation?" "No," said she; "but hear the words which I am going to speak to you. God, who dwells in the heavens, and made out of nothing the things that exist, and multiplied and increased them on account of His holy Church, is angry with you for having sinned against me." I answered her, "Lady, have I sinned against you? How? or when spoke I an unseemly word to you? Did I not always think of you as a lady? Did I not always respect you as a sister? Why do you falsely accuse me of this wickedness and impurity?" With a smile she replied to me, "The desire of wickedness arose within your heart. Is it not your opinion that a righteous man commits sin when an evil desire arises in his heart? There is sin in such a case, and the sin is great," said she; "for the thoughts of a righteous man should be righteous. For by thinking righteously his character is established in the heavens, and he has the Lord merciful to him in every business. But those who entertain wicked thoughts in their minds are bringing upon themselves death and captivity; and especially is this the case with those who set their affections on this world, and glory in their riches, and look not forward to the blessings of the life to come. For many will their regrets be; for they have no hope, but have despaired of themselves and their life. But do thou pray to God, and He will heal thy sins, and the sins of thy whole house, and of all the saints."
CHAPTER II.
After she had spoken these words, the heavens were shut. I was overwhelmed with sorrow and fear, and said to myself, "If this sin is assigned to me, how can I be saved, or how shall I propitiate God in regard to my sins, which are of the grossest character? With what words shall I ask the Lord to be merciful to me? While I was thinking over these things, and discussing them in my mind, I saw opposite to me a chair, white, made of white wool, of great size. And there came up an old woman, arrayed in a splendid robe, and with a book in her hand; and she sat down alone, and saluted me, "Hail, Hermas!" And in sadness and tears I said to her, "Lady, hail!" And she said to me, "Why are you downcast, Hermas? for you were wont to be patient and temperate, and always smiling. Why are you so gloomy, and not cheerful?
I answered her and said, "O Lady, I have been reproached by a very good woman, who says that I sinned against her." And she said, "Far be such a deed from a servant of God. But perhaps a desire after her has arisen within your heart. Such a wish, in the case of the servants of God, produces sin. For it is a wicked and horrible wish in an all-chaste and already well-tried spirit to desire an evil deed; and especially for Hermas so to do, who keeps himself from all wicked desire, and is full of all simplicity, and of great guilelessness.
CHAPTER III.
"But God is not angry with you on account of this, but that you may convert your house, which have committed iniquity against the Lord, and against you, their parents. And although you love your sons, yet did you not warn your house, but permitted them to be terribly corrupted. On this account is the Lord angry with you, but He will heal all the evils which have been done in your house. For, on account of their sins and iniquities, you have been destroyed by the affairs of this world. But now the mercy of the Lord has taken pity on you and your house, and will strengthen you, and establish you in his glory. Only be not easy-minded, but be of good courage and comfort your house. For as a smith hammers out his work, and accomplishes whatever he wishes," so shall righteous daily speech overcome all iniquity. Cease not therefore to admonish your sons; for I know that, if they will repent with all their heart, they will be enrolled in the Books of Life with the saints." Having ended these words, she said to me, "Do you wish to hear me read?" I say to her, "Lady, I do." "Listen then, and give ear to the glories of God." And then I heard from her, magnificently and admirably, things which my memory could not retain. For all the words were terrible, such as man could not endure. The last words, however, I did remember; for they were useful to us, and gentle. "Lo, the God of powers, who by His invisible strong power and great wisdom has created the world, and by His glorious counsel has surrounded His creation with beauty, and by His strong word has fixed the heavens and laid the foundations of the earth upon the waters, and by His own wisdom and providence has created His holy Church, which He has blessed, lo! He removes the heavens and the mountains, the hills and the seas, and all things become plain to His elect, that He may bestow on them the blessing which He has promised them, with much glory and joy, if only they shall keep the commandments of God which they have received in great faith."
CHAPTER IV.
When she had ended her reading, she rose from the chair, and four young men came and carried off the chair and went away to the east. And she called me to herself and touched my breast, and said to me," Have you been pleased with my reading?" And I say to her, "Lady, 11
the last words please me, but the first are cruel and harsh." Then she said to me, "The last are for the righteous: the first are for heathens and apostates." And while she spoke to me, two men appeared and raised her on their shoulders, and they went to where the chair was in the east. With joyful countenance did she depart; and as she went, she said to me, "Behave like a man, Hermas."
Second Vision
AGAIN, OF HIS NEGLECT IN CHASTISING HIS TALKATIVE WIFE AND HIS LUSTFUL SONS, AND OF HIS CHARACTER.
CHAPTER I.
As I was going to the country about the same time as on the previous year, in my walk I recalled to memory the vision of that year. And again the Spirit carried me away, and took me to the same place where I had been the year before. On coming to that place, I bowed my knees and began to pray to the Lord, and to glorify His name, because He had deemed me worthy, and had made known to me my former sins. On rising from prayer, I see opposite me that old woman, whom I had seen the year before, walking and reading some book. And she says to me, "Can you carry a report of these things to the elect of God?" I say to her, "Lady, so much I cannot retain in my memory, but give me the book and I shall transcribe it." "Take it," says she, "and you will give it back to me." Thereupon I took it, and going away into a certain part of the country, I transcribed the whole of it letter by letter; but the syllables of it I did not catch. No sooner, however, had I finished the writing of the book, than all of a sudden it was snatched from my hands; but who the person was that snatched it, I saw not.
CHAPTER II.
Fifteen days after, when I had fasted and prayed much to the Lord, the knowledge of the writing was revealed to me. Now the writing was to this effect: "Your seed, O Hermas, has sinned against God, and they have blasphemed against the Lord, and in their great wickedness they have betrayed their parents. And they passed as traitors of their parents, and by their treachery did they not reap profit. And even now they have added to their sins lusts and iniquitous pollutions, and thus their iniquities have, been filled up. But make known these words to all your children, and to your wife, who is to be your sister. For she does not restrain her tongue, with which she commits iniquity; but, on hearing these words, she will control herself, and will obtain mercy. For after you have made known to them these words which my Lord has commanded me to reveal to you, then shall they be forgiven all the sins which in former times they committed, and forgiveness will be granted to all the saints who have sinned even to the present day, if they repent with all their heart, and drive all doubts from their minds. For the Lord has sworn by His glory, in regard to His elect, that if any one of them sin after a certain day which has been fixed, he shall not be saved. For the repentance of the righteous has limits. Filled up are the days of repentance to all the saints; but to the heathen, repentance will be possible even to the last day. You will tell, therefore, those who preside over the Church, to direct their ways in righteousness, that they may receive in full the promises with great glory. Stand stedfast, therefore, ye who work righteous, ness, and doubt not, that your passage may be with the holy angels. Happy ye who endure the great tribulation that is coming on, and happy they who shall not deny their own life. For the Lord hath sworn by His Son, that those who denied their Lord have abandoned their life in despair, for even now these are to deny Him in the days that are coming. To those who denied in earlier times, God became gracious, on account of His exceeding tender mercy.
CHAPTER III.
"But as for you, Hermas, remember not the wrongs done to you by your children, nor neglect your sister, that they may be cleansed from their former sins. For they will be instructed with righteous instruction, if you remember not the wrongs they have done you. For the remembrance of wrongs worketh death. And you, Henna, have endured great personal tribulations on account of the transgressions of your house, because you did not attend to them, but were careless and engaged in your wicked transactions. But you are saved, because you did not depart from the living God, and on account of your simplicity and great self-control. These have saved you, if you remain stedfast. And they will save all who act in the same manner, and walk in guilelessness and simplicity. Those who possess such virtues will wax strong against every form of wickedness, and will abide unto eternal life. Blessed are all they who practise righteousness, for they shall never be destroyed. Now you will tell Maximus: Lo! tribulation cometh on. If it seemeth good to thee, deny again. The Lord is near to them who return unto Him, as it is written in Eldad and Modat, who prophesied to the people in the wilderness."
CHAPTER IV.
Now a revelation was given to me, my brethren, while I slept, by a young man of comely appearance, who said to me, "Who do you think that old woman is from whom you received the book?" And I said, "The Sibyl." "You are in a mistake," says he; "it is not the Sibyl." "Who is it then?" say I. And he said, "It is the Church." And I said to him, "Why then is she an old woman? "Because," said he, "she was created first of all. On this account is she old. And for her sake was the world made." After that I saw a vision in my house, and that old woman came and asked me, if I had yet given the book to the presbyters. And I said that I had not. And then she said, "You have done well for I have some words to add. But when I finish all the words, all the elect will then become acquainted with them through you. You will write therefore two books, and you will send the one to Clemens and the other to Grapte. And Clemens will send his to foreign countries, for permission has been granted to him to do so. And Grapte will admonish the widows and the orphans. But you will read the words in this city, along with the presbyters who preside over the Church.
Third Vision
CONCERNING THE BUILDING OF THE TRIUMPHANT CHURCH, AND THE VARIOUS CLASSES OF REPROBATE MEN.
CHAPTER I.
The vision which I saw, my brethren, was of the following nature. Having fasted frequently, and having prayed to the Lord that He would show me the revelation which He promised to show me through that old woman, the same night that old woman appeared to me, and said to me, "Since you are so anxious and eager to know all things, go into the part of the country where you tarry; and about the fifth hour I shall appear unto you, and show you all that you ought to see." I asked her, saying "Lady, into what part of the country am I to go?" And she said, "Into any part you wish." Then I chose a spot which was suitable, and retired. Before, however, I began to speak and to mention the place, she said to me, "I will come where you wish." Accordingly, I went to the country, and counted the hours, and reached the place where I, had promised to meet her. And I see an ivory seat ready placed, and on it a linen cushion, and above the linen cushion was spread a covering of fine linen. Seeing these laid out, and yet no one in the place, I began to feel awe, and as it were a trembling seized hold of me, and my hair stood on end, and as it were a horror came upon me when I saw that I was all alone. But on coming back to myself and calling to mind the glory of God, I took courage, bent my knees, and again confessed my sins to God as I had done before. Whereupon the old woman approached, accompanied by six young men whom I had also seen before; and she stood behind me, and listened to me, as I prayed and confessed my sins to the Lord. And touching me she said, "Hermas, cease praying continually for your sins; pray for righteousness, that you may 13
have a portion of it immediately in your house." On this, she took me up by the hand, and brought me to the seat, and said to the young men, "Go and build." When the young men had gone and we were alone, she said to me, "Sit here." I say to her, "Lady, 'permit my elders to be seated first." "Do what I bid you," said she; "sit down." When I would have sat down on her right, she did not permit me, but with her hand beckoned to me to sit down on the left. While I was thinking about this, and feeling vexed that she did not let me sit on the right, she said, "Are you vexed, Hermas? The place to the right is for others who have already pleased God, and have suffered for His name's sake; and you have yet much to accomplish before you can sit with them. But abide as you now do in your simplicity, and you will sit with them, and with all who do their deeds and bear what they have borne."
CHAPTER II.
"What have they borne?" said I. "Listen," said she: "scourges, prisons, great tribulations, crosses, wild beasts, for God's name's sake. On this account is assigned to them the division of santification on the right hand, and to every one who shall suffer for God's name: to the rest is assigned the division on the left. But both for those who sit on the right, and those who sit on the left, there are the same gifts and promises; only those sit on the right, and have some glory. You then are eager to sit on the right with them, but your shortcomings are many. But you will be cleansed from your shortcomings; and all who are not given to doubts shall be cleansed from all their iniquities up till this day." Saying this, she wished to go away. But falling down at her feet, I begged her by the Lord that she would show me the vision which she had promised to show me. And then she again took hold of me by the hand, and raised me, and made me sit on the seat to the left; and lifting up a splendid rod, she said to me, "Do you see something great?" And I say, "Lady, I see nothing." She said to me, "Lo! do you not see opposite to you a great tower, built upon the waters, of splendid square stones?" For the tower was built square by those six young men who had come with her. But myriads of men were carrying stones to it, some dragging them from the depths, others removing them from the land, and they handed them to these six young men. They were taking them and building; and those. of the stones that were dragged out of the depths, they placed in the building just as they were: for they were polished and fitted exactly into the other stones, and became so united one with another that the lines of juncture could not be perceived. And in this way the building of the tower looked as if it were made out of one stone. Those stones, however, which were taken from the earth suffered a different fate; for the young men rejected some of them, some they fitted into the building, and some they cut down, and cast far away from the tower. Many other stones, however, lay around the tower, and the young men did not use them in building; for some of them were rough, others had cracks in them, others had been made too short, and others were white and round, but did not fit into the building of the tower. Moreover, I saw other stones thrown far away from the tower, and falling into the public road; yet they did not remain on the road, but were rolled into a pathless place. And I saw others falling into the fire and burning, others falling close to the water, and yet not capable of being rolled into the water, though they wished to be rolled down, and to enter the water.
CHAPTER III.
On showing me these visions, she wished to retire. I said to her, "What is the use of my having seen all this, while I do not know what it means?" She said to me, "You are a cunning fellow, wishing to know everything that relates to the tower." "Even so, O Lady," said I, "that I may tell it to my brethren, that, hearing this, they may know the Lord in much glory." And she said, "Many indeed shall hear, and hearing, some shall be glad, and some shall weep. But even these, if they hear and repent, shall also rejoice. Hear, then, the parables of the tower; for I will reveal all to you, and give me no more trouble in regard to revelation: for these revelations have an end, for they have been completed. But you will not cease praying for revelations, for you are shameless. The tower which you see building is myself, the Church, who have appeared to you now and on the former occasion. Ask, then, whatever you like in regard to the tower, and I will reveal it to you, that you may rejoice with the saints." I said unto her, "Lady, since you have vouchsafed to reveal all to me this once, reveal it." She said to me, "Whatsoever ought to be revealed, will be revealed; only let your heart be with God, and doubt not whatsoever you shall see."
14
I asked her, "Why was the tower built upon the waters, O Lady?" She answered, "I told you before, and you still inquire carefully: therefore inquiring you shall find the truth. Hear then why the tower is built upon the waters. It is because your life has been, and will be, saved through water. For the tower was founder on the word of the almighty and glorious Name and it is kept together by the invisible power of the Lord."
CHAPTER IV.
In reply I said to her, "This is magnificent and marvellous. But who are the six young men who are engaged in building?" And she said, "These are the holy angels of God, who were first created, and to whom the Lord handed over His whole creation, that they might increase and build up and rule over the whole creation. By these will the building of the tower be finished." "But who are the other persons who are engaged in carrying the stones?" These also are holy angels of the Lord, but the former six are more excellent than these. The building of the tower will be finished, and all will rejoice together around the tower, and they will glorify God, because the tower is finished." I asked her, saying, "Lady, I should like to know what became of the stones, and what was meant by the various kinds of stones?" In reply she said to me, "Not because you are more deserving than all others that this revelation should be made to you--for there are others before you, and better than you, to whom these visions should have been revealed--but that the name of God may be glorified, has the revelation been made to you, and it will be made on account of the doubtful who ponder in their hearts whether these things will be or not. Tell them that all these things are true, and that none of them is beyond the truth. All of them are firm and sure, and established on a strong foundation.
CHAPTER V.
"Hear now with regard to the stones which are in the building. Those square white stones which fitted exactly into each other, are apostles, bishops, teachers, and deacons, who have lived in godly purity, and have acted as bishops and teachers and deacons chastely and reverently to the elect of God. Some of them have fallen asleep, and some still remain alive. And they have always agreed with each other, and been at peace among themselves, and listened to each other. On account of this, they join exactly into the building of the tower." "But who are the stones that were dragged from the depths, and which were laid into the building and fitted in with the rest of the stones previously placed in the tower?" "They are those who suffered for the Lord's sake." "But I wish to know, O Lady, who are the other stones which were carried from the land." "Those," she said, "which go into the building without being polished, are those whom God has approved of, for they walked in the straight ways of the Lord and practised His commandments." "But who are those who are in the act of being brought and placed in the building?" "They are those who are young in faith and are faithful. But they are admonished by the angels to do good, for no iniquity has been found in them." "Who then are those whom they rejected and cast away?" "These are they who have sinned, and wish to repent. On this account they have not been thrown far from the tower, because they will yet be useful in the building, if they repent. Those then who are to repent, if they do repent, will be strong in faith, if they now repent while the tower is building. For if the building be finished, there will not be more room for any one, but he will be rejected. This privilege, however, will belong only to him who has now been placed near the tower.
CHAPTER VI.
"As to those who were cut down and thrown far away from the tower, do you wish to know who they are? They are the sons of iniquity, and they believed in hypocrisy, and wickedness did not depart from them. For this reason they are not saved, since they cannot be used in the building on account of their iniquities. Wherefore they have been cut off and cast far away on account of the anger of the Lord, for they have roused Him to anger. But I shall explain to you the other stones which you saw lying in great numbers, and not going into the building. Those which are rough are those who have known the truth and not remained in it, nor have they been joined to the saints. On this account are they unfit for use." "Who are those that have rents?" "These are they who are at discord in their hearts one with another, and are not at peace amongst themselves: they indeed keep peace before each other, but when they separate one from the other, their wicked thoughts remain in 15
their hearts. These, then, are the rents which are in the stones. But those which are shortened are those who have indeed believed, and have the larger share of righteousness; yet they have also a considerable share of iniquity, and therefore they are shortened and not whole." "But who are these, Lady, that are white and round, and yet do not fit into the building of the tower?" She answered and said, "How long will you be foolish and stupid, and continue to put every kind of question and understand nothing? These are those who have faith indeed, but they have also the riches of this world. When, therefore, tribulation comes, on account of their riches and business they deny the Lord." I answered and said to her, "When, then, will they be useful for the building, Lady?"When the riches that now seduce them have been circumscribed, then will they be of use to God. For as a round stone cannot become square unless portions be cut off and cast away, so also those who are rich in this world cannot be useful to the Lord unless their riches be cut down. Learn this first from your own case. When you were rich, you were useless; but now you are useful and fit for life. Be ye useful to God; for you also will be used as one of these stones.
CHAPTER VII,
"Now the other stones which you saw cast far away from the tower, and falling upon the public road and rolling from it into pathless places, are those who have indeed believed, but through doubt have abandoned the true road. Thinking, then, that they could find a better, they wander and become wretched, and enter upon pathless places. But those which fell into the fire and were burned? are those who have departed for ever from the living God; nor does the thought of repentance ever come into their hearts, on account of their devotion to their lusts and to the crimes which they committed. Do you wish to know who are the others which fell near the waters, but could not be rolled into them? These are they who have heard the word, and wish to be baptized in the name of the Lord; but when the chastity demanded by the truth comes into their recollection, they draw back, and again walk after their own wicked desires." She finished her exposition of the tower. But I, shameless as I yet was, asked her, "Is repentance possible for all those stones which have been cast away and did not fit into the building of the tower, and will they yet have a place in this tower?" "Repentance," said she, "is yet possible, but in this tower they cannot find a suitable place. But in another and much inferior place they will be laid, and that, too, only when they have been tortured and completed the days of their sins. And on this account will they be transferred, because they have partaken of the righteous Word. And then only will they be removed from their punishments when the thought of repenting of the evil deeds which they have done has come into their hearts. But if it does not come into their hearts, they will not be saved, on account of the hardness of their heart."
CHAPTER VIII.
When then I ceased asking in regard to all these matters, she said to me, "Do you wish to see anything else?" And as I was extremely eager to see something more, my countenance beamed with joy. She looked towards me with a smile, and said, "Do you see seven women around the tower?" "I do, Lady," said I. "This tower," said she, "is supported by them according to the precept of the Lord. Listen now to their functions. The first of them, who is clasping her hands, is called Faith. Through her the elect of God are saved? Another, who has her garments tucked up and acts with vigour, is called Self-restraint. She is the daughter of Faith. Whoever then follows her will become happy in his life, because he will restrain himself from all evil works, believing that, if he restrain himself from all evil desire, he will inherit eternal life." "But the others," said I, "O Lady, who are they?" And she said to me, "They are daughters of each other. One of them is called Simplicity, another Guilelessness, another Chastity, another Intelligence, another Love. When then you do all the works of their mother, you will be able to live." "I should like to know," said I, "O Lady, what power each one of them possesses." "Hear," she said, "what power they have. Their powers are regulated by each other, and follow each other in the 16
order of their birth. For from Faith arises Self-restraint; from Self-restraint, Simplicity; from Simplicity, Guilelessness; from Guilelessness, Chastity; from Chastity, Intelligence; and from Intelligence, Love. The deeds, then, of these are pure, and chaste, and divine. Whoever devotes himself to these, and is able to hold fast by their works, shall have his dwelling in the tower with the saints of God." Then I asked her in regard to the ages, if now there is the conclusion. She cried out with a loud voice, "Foolish man! do you not see the tower yet building? When the tower is finished and built, then comes the end; and I assure you it will be soon finished. Ask me no more questions. Let you and all the saints be content with what I have called to your remembrance, and with my renewal of your spirits.
But observe that it is not for your own sake only that these revelations have been made to you, but they have been given you that you may show them to all.
For after three days--this you will take care to remember--I Command you to speak all the words which I am to say to you into the ears of the saints, that hearing them and doing them, they may be cleansed from their iniquities, and you along with them."
CHAPTER IX.
Give ear unto me, O Sons: I have brought you up in much simplicity, and guilelessness, and chastity, on account of the mercy of the Lord, who has dropped His righteousness down upon you, that ye may be made righteous and holy from all your iniquity and depravity; but you do not wish to rest from your iniquity. Now, therefore, listen to me, and be at peace one with another, and visit each other, and bear each other's burdens, and do not partake of God's creatures alone, but give abundantly of them to the needy. For some through the abundance of their food produce weakness in their flesh, and thus corrupt their flesh; while the flesh of others who have no food is corrupted, because they have not sufficient nourishment. And on this account their bodies waste away. This intemperance in eating is thus injurious to you who have abundance and do not distribute among those who are needy. Give heed to the judgment that is to come. Ye, therefore, who are high in position, seek out the hungry as long as the tower is not yet finished; for after the tower is finished, you will wish to do good, but will find no opportunity. Give heed, therefore, ye who glory in your wealth, lest those who are needy should groan, and their groans should ascend to the Lord, and ye be shut out with all your goods beyond the gate of the tower. Wherefore I now say to you who preside over the Church and love the first seats, "Be not like to drug-mixers. For the drug-mixers carry their drugs in boxes, but ye carry your drug and poison m your heart. Ye are hardened, and do not wish to cleanse your hearts, and to add unity of aim to purity of heart, that you may have mercy from the great King. Take heed, therefore, children, that these dissensions of yours do not deprive you of your life. How will you instruct the elect of the Lord, if you yourselves have not instruction? Instruct each other therefore, and be at peace among yourselves, that I also, standing joyful before your Father, may give an account of you all to your Lord."
CHAPTER X.
On her ceasing to speak to me, those six young men who were engaged in building came and conveyed her to the tower, and other four lifted up the seat and carried it also to the tower. The faces of these last I did not see, for they were turned away from me. And as she was going, I asked her to reveal to me the meaning of the three forms in which she appeared to me. In reply she said to me: "With regard to them, you must ask another to reveal their meaning to you." For she had appeared to me, brethren, in the first vision the previous year under the form of an exceedingly old woman, sitting in a chair. In the second vision her face was youthful, but her skin and hair betokened age, and she stood while she spoke to me. She was also more joyful than on the first occasion. But in the third vision she was entirely youthful and exquisitely beautiful, except only that she had the hair of an old woman; but her face beamed with joy, and she sat on a seat. Now I was exceeding sad in regard to these appearances, for I longed much to know what the visions meant. Then I see the old woman in a vision of the night saying unto me: "Every prayer should be accompanied with humility: fast, therefore, and you will obtain from the Lord what you beg." I fasted therefore for one day.
That very night there appeared to me a young man, who said, "Why do you frequently ask revelations in prayer? Take heed lest by asking many things you injure your flesh: be content 17
with these revelations. Will you be able to see greater' revelations than those which you have seen?" I answered and said to him, "Sir, one thing only I ask, that in regard to these three forms the revelation may be rendered complete." He answered me, "How long are ye senseless? But your doubts make you senseless, because you have not your hearts turned towards the Lord." But I answered and said to him, "From you, sir, we shall learn these things more accurately."
CHAPTER XI.
"Hear then," said he, "with regard to the three forms, concerning which you are inquiring. Why in the first vision did she appear to you as an old woman seated on a chair? Because your spirit is now old and withered up, and has lost its power in consequence of your infirmities and doubts. For, like elderly men who have no hope of renewing their strength, and expect nothing but their last sleep, so you, weakened by worldly occupations, have given yourselves up to sloth, and have not cast your cares upon the Lord. Your spirit therefore is broken, and you have grown old in your sorrows." "I should like then to know, sir, why she sat on a chair?" He answered, "Because every weak person sits on a chair on account of his weakness, that his weakness may be sustained. Lo! you have the form of the first vision.
CHAPTER XII.
"Now in the second vision you saw her standing with a youthful countenance, and more joyful than before; still she had the skin and hair of an aged woman. Hear," said he, "this parable also. When one becomes somewhat old, he despairs of himself on account of his weakness and poverty, and looks forward to nothing but the last day of his life. Then suddenly an inheritance is left him: and hearing of this, he rises up, and becoming exceeding joyful, he puts on strength. And now he no longer reclines, but stands up; and his spirit, already destroyed by his previous actions, is renewed, and he no longer sits, but acts with vigour. So happened it with you on hearing the revelation which God gave you. For the Lord had compassion on you, and renewed your spirit, and ye laid aside your infirmities. Vigour arose within you, and ye grew strong in faith; and the Lord, seeing your strength, rejoiced. On this account He showed you the building of the tower; and He will show you other things, if you continue at peace with each other with all your heart.
CHAPTER XIII.
"Now, in the third vision, you saw her still younger, and she was noble and joyful, and her shape was beautiful. For, just as when some good news comes suddenly to one who is sad, immediately he forgets his former sorrows, and looks for nothing else than the good news which he has heard, and for the future is made strong for good, and his spirit is renewed on account of the joy which he has received; so ye also have received the renewal of your spirits by seeing these good things. As to your seeing her sitting on a seat, that means that her position is one of strength, for a seat has four feet and stands firmly. For the world also is kept together by means of four elements. Those, therefore, who repent completely and with the whole heart, will become young and firmly established. You now have the revelation completely given you? Make no further demands for revelations. If anything ought to be revealed, it will be revealed to you."
Fourth Vision
CONCERNING THE TRIAL AND TRIBULATION THAT ARE TO COME UPON MEN.
CHAPTER I.
Twenty days after the former vision I saw another vision, brethren --a representation of the tribulation that is to come. I was going to a country house along the Campanian road. Now the house lay about ten furlongs from the public road. The district is one rarely traversed. And as I walked alone, I prayed the Lord to complete the revelations which He had made to me through His holy Church, that He might strengthen me, and give repentance to all His servants who were going astray, that His great and glorious name might be glorified because He vouchsafed to show me His marvels. And while I was glorifying Him and giving Him thanks, a voice, as it were, answered me, "Doubt not, Hermas;" and I began to think with myself, and to say, "What reason have I to doubt--I who have been established by the Lord, and who have seen such glorious sights?" I advanced a little, brethren, and, lo! I see dust rising even to the heavens. I began to say to myself, "Are cattle approaching and raising the dust?" It was about a furlong's distance from me. And, 18
lo! I see the dust rising more and more, so that I imagined that it was something sent from God. But the sun now shone out a little, and, lo! I see a mighty beast like a whale, and out of its mouth fiery locusts proceeded. But the size of that beast was about a hundred feet, and it had a head like an urn. I began to weep, and to call on the Lord to rescue me from it. Then I remembered the word which I had heard, "Doubt not, O Hermas." Clothed, therefore, my brethren, with faith in the Lord? and remembering the great things which He had taught me, I boldly faced the beast. Now that beast came on with such noise and force, that it could itself have destroyed a city. I came near it, and the monstrous beast stretched itself out on the ground, and showed nothing but its tongue, and did not stir at all until I had passed by it. Now the beast had four colours on its head-black, then fiery and bloody, then golden, and lastly white.
CHAPTER II.
Now after I had passed by the wild beast, and had moved forward about thirty feet, lo! a virgin meets me, adorned as if she were proceeding from the bridal chamber, clothed entirely in white, and with white sandals, and veiled up to her forehead, and her head was covered by a hood.s And she had white hair. I knew from my former visions that this was the Church, and I became more joyful. She saluted me, and said, "Hail, O man!" And I returned her salutation, and said, "Lady, hail!" And she answered. and said to me, "Has nothing crossed your path?" I say, "I was met by a beast of such a size that it could destroy peoples, but through the power of the Lord and His great mercy I escaped from it." "Well did you escape from it," says she, "because you cast your care on God, and opened your heart to the Lord, believing that you can be saved by no other than by His great and glorious name. On this account the Lord has sent His angel, who has rule over the beasts, and whose name is Thegri, and has shut up its mouth, so that it cannot tear you. You have escaped from great tribulation on account of your faith, and because you did not doubt in the presence of such a beast. Go, therefore, and tell the elect of the Lord His mighty deeds, and say to them that this beast is a type of the great tribulation that is coming. If then ye prepare yourselves, and repent with all your heart, and turn to the Lord, it will be possible for you to escape it, if your heart be pure and spotless, and ye spend the rest of the days of your life in serving the Lord blamelessly. Cast your cares upon the Lord, and He will direct them. Trust the Lord, ye who doubt, for He is all-powerful, and can turn His anger away from you, and send scourges" on the doubters. Woe to those who hear these words, and despise them: better were it for them not to have been born."
CHAPTER III.
I asked her about the four colours which the beast had on his head. And she answered, and said to me, "Again you are inquisitive in regard to such matters." "Yea, Lady, said I, "make known to me what they are." "Listen,"
said she: "the black is the world in which we dwell: but the fiery and bloody points out that the world must perish through blood and fire: but the golden part are you who have escaped from this world. For as gold is tested by fire, and thus becomes useful, so are you tested who dwell in it. Those, therefore, who continue stedfast, and are put through the fire, will be purified by means of it. For as gold casts away its dross, so also will ye cast away all sadness and straitness, and will be made pure so as to fit into the building of the tower. But the white part is the age that is to come, in which the elect of God will dwell, since those elected by God to eternal life will be spotless and pure. Wherefore cease not speaking these things into the ears of the saints. This then is the type of the great tribulation that is to come. If ye wish it, it will be nothing. Remember those things which were written down before." And saying this, she departed. But I saw not into what place she retired. There was a noise, however, and I turned round in alarm, thinking that that beast was coming.
Fifth Vision
CONCERNING THE COMMANDMENTS.
After I had been praying at home, and had sat down on my couch, there entered a man of glorious aspect, dressed like a shepherd, with a white goat's skin, a wallet on his shoulders, and a rod in his hand, and saluted me. I returned his salutation. And straightway he sat down beside me, and said to me, "I have been sent by a most venerable angel to dwell with you the remaining days of your life." And I thought that he had come to tempt me, and I said to him, "Who are you? For I know him to whom I have been entrusted." He said to me, "Do you not know me?" "No," said I. "I," said he, "am that shepherd to whom you have been entrusted." And as he was speaking, his figure was changed; and then I knew that it was he to whom I had been entrusted. And straightway I became confused, and fear took hold of me, and I was overpowered with deep sorrow that I had answered him so wickedly and foolishly. But he answered, and said to me, "Do not be confounded, but receive strength from the commandments which I am going to give you. For I have been sent," said he, "to show you again all the things which you saw before, especially those of them which are useful to you. First of all, then, write down my commandments and similitudes, and you will write the other things as I shall show you. For this purpose," said he, "I command you to write down the commandments and similitudes first, that you may read them easily, and be able to keep them." Accordingly I wrote down the commandments and similitudes, exactly as he had ordered me. If then, when you have heard these, ye keep them and walk in them, and practise them with pure minds, you will receive from the Lord all that He has promised to you. But if, after you have heard them, ye do not repent, but continue to add to your sins, then shall ye receive from the Lord the opposite things. All these words did the shepherd, even the angel of repentance, command me to write.
Second Book: Commandments
First Commandment
ON FAITH IN GOD.
FIRST Of all, believe that there is one God who created and finished all things, and made all things out of nothing. He alone is able to contain the whole, but Himself cannot be contained. Have faith therefore in Him, and fear Him; and fearing Him, exercise self-control. Keep these commands, and you will cast away from you all wickedness, and put on the strength of righteousness, and live to God, if you keep this commandment.
Second Commandment
ON AVOIDING EVIL-SPEAKING, AND ON GIVING ALMS IN SIMPLICITY.
He said to me, "Be simple and guileless, and you will be as the children who know not the wickedness that ruins the life of men. First, then, speak evil of no one, nor listen with pleasure to any one who speaks evil of another. But if you listen, you will partake of the sin of him who speaks evil, if you believe the slander which you hear; for believing it, you will also have something to say against your brother. Thus, then, will you be guilty of the sin of him who slanders. For slander is evil and an unsteady demon. It never abides in peace, but always remains in discord. Keep yourself from it, and you will always be at peace with all. Put on a holiness in which there is no wicked cause of offence, but all deeds that are equable and joyful. Practise goodness; and from the rewards of your labours, which God gives you, give to all the needy in simplicity, not hesitating as to whom you are to give or not to give. Give to all, for God wishes His gifts to be shared amongst all. They who receive, will render an account to God why and for what they have received. For the afflicted who receive will not be condemned, but they who receive on false pretences will suffer punishment. He, then, who gives is guiltless. For as he received from the Lord, so has he accomplished his service in simplicity, not hesitating as to whom he should give and to whom he should not give. This service, then, if accomplished in simplicity, is glorious with God. He, therefore, who thus ministers in simplicity, will live to God. Keep therefore these commandments, as I have given them to you, that your repentance and the repentance of your house may be found in simplicity, and your heart may be pure and stainless."
Third Commandment
ON AVOIDING FALSEHOOD, AND ON THE REPENTANCE OF HERMAS FOR HIS DISSIMULATION.
Again he said to me, "Love the truth, and let nothing but truth proceed from your mouth, that the spirit which God has placed in your flesh may be found truthful before all men; and the Lord, who dwelleth in you, will be glorified, because the Lord is truthful in every word, and in Him is no falsehood. They therefore who lie deny the Lord, and rob Him, not giving back to Him the deposit which they have received. For they received from Him a spirit free from falsehood. If they give him back this spirit untruthful, they pollute the commandment of the Lord, and become robbers." On hearing these words, I wept most violently. When he saw me weeping, he said to me, "Why do you weep?" And I said, "Because, sir, I know not if I can be saved." "Why?" said he. And I said, "Because, sir, I never spake a true word in my life, but have ever spoken cunningly to all, and have affirmed a lie for the truth to all; and no one ever contradicted me, but credit was given to my word. How then can I live, since I have acted thus?" And he said to me, "Your feelings are indeed right and sound, for you ought as a servant of God to have walked in truth, and not to have joined an evil conscience with the spirit of truth, nor to have caused sadness to the holy and true Spirit." s And I said to him, "Never, sir, did I listen to these words with so much attention." And he said to me, "Now you hear them, and keep them, that even the falsehoods which you formerly told in your transactions may come to be believed through the truthfulness of your present statements. For even they can become worthy of credit. If you keep these precepts, and from this time forward you speak nothing but the truth, it will be possible for you to obtain life. And whosoever shall hear this commandment, and depart from that great wickedness falsehood, shall live to God."
Fourth Commandment
ON PUTTING ONE'S WIFE AWAY FOR ADULTERY.
CHAPTER I.
"I charge you," said he, "to guard your chastity, and let no thought enter your heart of another man's wife, or of fornication, or of similar iniquities; for by doing this you commit a great sin. But if you always remember your own wife, you will never sin. For if this thought enter your heart, then you will sin; and if, in like manner, you think other wicked thoughts, you commit sin. For this thought is great sin in a servant of God. But if any one commit this wicked deed, he works death for himself. Attend, therefore, and refrain from this thought; for where purity dwells, there iniquity ought not to enter the heart of a righteous man." I said to him, "Sir, permit me to ask you a few questions." "Say on," said he. And I said to him, "Sir, if any one has a wife who trusts in the Lord, and if he detect her in adultery, does the man sin if he continue to live with her?" And he said to me, "As long as he remains ignorant of her sin, the husband commits no transgression in living with her. But if the husband know that his wife has gone astray, and if the woman does not repent, but persists in her fornication, and yet the husband continues to live with her, he also is guilty of her crime, and a sharer in her adultery." And I said to him, "What then, sir, is the husband to do, if his wife continue in her vicious practices?" And he said, "The husband should put her away, and remain by himself. But if he put his wife away and marry another, he also commits adultery." And I said to him, "What if the woman put away should repent, and wish to return to her husband: shall she not be taken back by her husband?" And he said to me, "Assuredly. If the husband do not take her back, he sins, and brings a great sin upon himself; for he ought to take back the sinner who has repented. But not frequently. For there is but one repentance to the servants of God. In case, therefore, that the divorced wife may repent, the husband ought not to marry another, when his wife has been put away. In this matter man and woman are to be treated exactly in the same way. Moreover, adultery is committed not only by those who pollute their flesh, but by those who imitate the heathen in their actions." Wherefore if any one persists in such deeds, and repents not, withdraw from him, and cease to live with him. Otherwise you are a sharer in his sin. Therefore has the injunction been laid on you, that you should remain by yourselves, both man and woman, for in such persons repentance can take place. But I do not," said he, "give opportunity for the doing of these deeds, but that he who has sinned may sin no more. But with regard to his previous transgressions, there is One who is able to provide a cure; for it is He, indeed, who has power over all."
CHAPTER II.
I asked him again, and said, "Since the Lord has vouchsafed to dwell always with me, hear with me while I utter a few words; for I understand nothing, and my heart has been hardened by my previous mode of life. Give me understanding, for I am exceedingly dull, and I understand absolutely nothing." And he answered and said unto me, "I am set over repentance, and I give understanding to all who repent. Do you not think," he said, "that it is great wisdom to repent? for repentance is great wisdom. For he who has sinned understands that he acted wickedly in the sight of the Lord, and remembers the actions he has done, and he repents, and no longer acts wickedly, but does good munificently, and humbles and torments his soul because he has sinned. You see, therefore, that repentance is great wisdom." And I said to him, "It is for this reason, sir, that I inquire carefully into all things, especially because I am a sinner; that I may know what works I should do, that I may live: for my sins are many and various." And he said to me, "You shall live if you keep my commandments, and walk in them; and whosoever shall hear and keep these commandments, shall live to God."
CHAPTER III.
And I said to him, "I should like to continue my questions." "Speak on," said he. And I said, "I heard, sir, some teachers maintain that there is no other repentance than that which takes place, when we descended into the water and received remission of our former sins." He said to me, "That was sound doctrine which you heard; for that is really the case. For he who has received remission of his sins ought not to sin any more, but to live in purity. Since, however, you inquire diligently into all things, I will point this also out to you, not as giving occasion for error to those who are to believe, or have lately believed, in the Lord. For those who have now believed, and those who are to believe, have not repentance for their sins; but they have remission of their previous sins. For to those who have been called before these days, the Lord has set repentance. For the Lord, knowing the heart, and foreknowing all things, knew the weakness of men and the manifold wiles of the devil, that he would inflict some evil on the servants of God, and would act wickedly towards them. The Lord, therefore, being merciful, has had mercy on the work of His hand, and has set repentance for them; and He has entrusted to me power over this repentance. And therefore I say to you, that if any one is tempted by the devil, and sins after that great and holy calling. in which the Lord has called His people to everlasting life, he has opportunity to repent but once. But if he should sin frequently after this, and then repent, to such a man his repentance will be of no avail; for with difficulty will he live." And I said, "Sir, I feel that life has come back to me in listening attentively to these commandments; for I know that I shall be saved, if in future I sin no more." And he said, "You will be saved, you and all who keep these commandments."
CHAPTER IV.
And again I asked him, saying, "Sir, since you have been so patient in listening to me, will you show me this also?" "Speak," said he. And I said, "If a wife or husband die, and the widower or widow marry, does he or she commit sin?" "There is no sin in marrying again," said he; "but if they remain unmarried, they gain greater honour and glory with the Lord; but if they marry, they do not sin. Guard, therefore, your chastity and purity, and you will live to God. What commandments I now give you, and what I am to give, keep from henceforth, yea, from the very day when you were entrusted to me, and I will dwell in your house. And your former sins will be forgiven, if you keep my commandments. And all shall be forgiven who keep these my commandments, and walk in this chastity."
Fifth Commandment
OF SADNESS OF HEART, AND OF PATIENCE.
CHAPTER I.
"Be patient," said he, "and of good understanding, and you will rule over every wicked work, and you will work all righteousness. For if you be patient, the Holy Spirit that dwells in you will be pure. He will not be darkened by any evil spirit, but, dwelling in a broad region, he will rejoice and be glad; and with the vessel in which he dwells he will serve God in gladness, having great peace within himself. But if any outburst of anger take place, forthwith the Holy Spirit, who is tender, is straitened, not having a pure place, and He seeks to depart. For he is choked by the vile spirit, and cannot attend on the Lord as he wishes, for anger pollutes him. For the Lord dwells in long-suffering, but the devil in anger. The two spirits, then, when dwelling in the same habitation, are at discord with each other, and are troublesome to that man in whom they dwell. For if an exceedingly small piece of wormwood be taken and put into a jar of honey, is not the honey entirely destroyed, and does not the exceedingly small piece of wormwood entirely take away the sweetness of the honey, so that it no longer affords any gratification to its owner, but has become bitter, and lost its use? But if the wormwood be not put into the honey, then the honey remains sweet, and is of use to its owner. You see, then, that patience is sweeter than honey, and useful to God, and the Lord dwells in it. But anger is bitter and useless. Now, if anger be mingled with patience, the patience is polluted, and its prayer is not then useful to God." "I should like, sir," said I, "to know the power of anger, that I may guard myself against it." And he said, "If you do not guard yourself against it, you and your house lose all hope of salvation. Guard yourself, therefore, against it. For I am with you, and all will depart from it who repent with their whole heart. For I will be with them, and I will save them all. For all are justified by the most holy angel.
CHAPTER II.
"Hear now," said he, "how wicked is the action of anger, and in what way it overthrows the servants of God by its action, and turns them from righteousness. But it does not turn away those who are full of faith, nor does it act on them, for the power of the Lord is with them. It is the thoughtless and doubting that it turns away. For as soon as it sees such men standing stedfast, it throws itself into their hearts, and for nothing at all the man or woman becomes embittered on account of occurrences in their daily life, as for instance on account of their food, or some superfluous word that has been uttered, or on account of some friend, or some gift or debt, or some such senseless affair. For all these things are foolish and empty and unprofitable to the servants of God. But patience is great, and mighty, and strong, and calm in the midst of great enlargement, joyful, rejoicing, free from care, glorifying God at all times, having no bitterness in her, and abiding continually meek and quiet. Now this patience dwells with those who have complete faith. But anger is foolish, and fickle, and senseless. Now, of folly is begotten bitterness, and of bitterness anger, and of anger frenzy. This frenzy, the product of so many evils, ends in great and incurable sin. For when all these spirits dwell in one vessel in which the Holy Spirit also dwells, the vessel cannot contain them, but overflows. The tender Spirit, then, not being accustomed to dwell with the wicked spirit, nor with hardness, withdraws from such a man, and seeks to dwell with meekness and peacefulness. Then, when he withdraws from the man in whom he dwelt, the man is emptied of the righteous Spirit; and being henceforward filled with evil spirits, he is in a state of anarchy in every action, being dragged hither and thither by the evil spirits, and there is a complete darkness in his mind as to everything good. This, then, is what happens to all the angry. Wherefore do you depart from that most wicked spirit anger, and put on patience, and resist anger and bitterness, and you will be found in company with the purity which is loved by the Lord. Take care, then, that you neglect not by any chance this commandment: for if you obey this commandment, you will be able to keep all the other commandments which I am to give you. Be strong, then, in these commandments, and put on power, and let all put on power, as many as wish to walk in them."
Sixth Commandment
HOW TO RECOGNISE THE TWO SPIRITS ATTENDANT ON EACH MAN, AND HOW TO DISTINGUISH THE SUGGESTIONS OF THE ONE FROM THOSE OF THE OTHER.
CHAPTER I.
"I gave you," he said, "directions in the first commandment to attend to faith, and fear, and self-restraint." "Even so, sir," said I. And he said, "Now I wish to show you the powers of these, that you may know what power each possesses. For their powers are double, and have relation alike to the righteous and the unrighteous. Trust you, therefore, the righteous, but put no trust in the unrighteous. For the path of righteousness is straight, but that of unrighteousness is crooked. But walk in the straight and even way, and mind not the crooked. For the crooked path has no roads, but has many pathless places and stumbling-blocks in it, and it is rough and thorny. It is injurious to those who walk therein. But they who walk in the straight road walk evenly without stumbling, because it is neither rough nor thorny. You see, then, that it is better to walk in this road." "I wish to go by this road," said I. "You will go by it," said he; "and whoever turns to the Lord with all his heart will walk in it."
CHAPTER II.
"Hear now," said he, "in regard to faith. There are two angels with a man--one of righteousness, and the other of iniquity." And I said to him, "How, sir, am I to know the powers of these, for both angels dwell with me?" "Hear," said he, and "understand them. The angel of righteousness is gentle and modest, meek and peaceful. When, therefore, he ascends into your heart, forthwith he talks to you of righteousness, purity, chastity, contentment, and of every righteous deed and glorious virtue. When all these ascend into your heart, know that the angel of righteousness is with you. These are the deeds of the angel of righteousness. Trust him, then, and his works. Look now at the works of the angel of iniquity. First, he is wrathful, and bitter, and foolish, and his works are evil, and ruin the servants of God. When, then, he ascends into your heart, know him by his works." And I said to him, "How, sir, I shall perceive him, I donor know." "Hear and understand" said he. "When anger comes upon you, or harshness, know that he is in you; and you will know this to be the case also, when you are attacked by a longing after many transactions, and the richest delicacies, and drunken revels, and divers luxuries, and things improper, and by a hankering after women, and by overreaching, and pride, and blustering, and by whatever is like to these. When these ascend into your heart, know that the angel of iniquity is in you. Now that you know his works, depart from him, and in no respect trust him, because his deeds are evil, and unprofitable to the servants of God. These, then, are the actions of both angels. Understand them, and trust the angel of righteousness; but depart from the angel of iniquity, because his instruction is bad in every deed. For though a man be most faithful, and the thought of this angel ascend into his heart, that man or woman must sin. On the other hand, be a man or woman ever so bad, yet, if the works of the angel of righteousness ascend into his or her heart, he or she must do something good. You see, therefore, that it is good to follow the angel of righteousness, but to bid farewell to the angel of iniquity.
"This commandment exhibits the deeds of faith, that you may trust the works of the angel of righteousness, and doing them you may live to God. But believe the works of the angel of iniquity are hard. If you refuse to do them, you will live to God."
Seventh Commandment
ON FEARING GOD, AND NOT FEARING THE DEVIL.
"Fear," said he, "the Lord, and keep His commandments. For if you keep the commandments of God, you will be powerful in every action, and every one of your actions will be incomparable. For, fearing the Lord, you will do all things well. This is the fear which you ought to have, that you may be saved. But fear not the devil; for, fearing the Lord, you will have dominion over the devil, for there is no power in him. But he in whom there is no power ought on no account to be an object of fear; but He in whom there is glorious power is truly to be feared. For every one that has power ought to be feared; but he who has not power is despised by all. Fear, therefore, the deeds of the devil, since they are wicked. For, fearing the Lord, you will not do these deeds, but will refrain from them. For fears are of two kinds: for if you do not wish to do that which is evil, fear the Lord, and you will not do it; but, again, if you wish to do that which is good, fear the Lord, and you will do it. Wherefore the fear of the Lord is strong, and great, and glorious. Fear, then, the Lord, and you will live to Him, and as many as fear Him and keep His commandments will live to God." "Why," said I, "sir, did you say in regard to those that keep His commandments, that they will live to God?" "Because," says he, "all creation fears the Lord, but all creation does not keep His commandments. They only who fear the Lord and keep His commandments have life with God; but as to those who keep not His commandments, there is no life in them."
Eighth Commandment
WE OUGHT TO SHUN THAT WHICH IS EVIL, AND DO THAT WHICH IS GOOD.
"I told you," said he, "that the creatures of God are double, for restraint also is double; for in some cases restraint has to be exercised in others there is no need of restraint." "Make known to me, sir," say I, "in what cases restraint has to be exercised, and in what cases it has not." "Restrain yourself in regard to evil, and do it not; but exercise no restraint in regard to good, but do it. For if you exercise restraint in the doing of good, you will commit a great sin; but if you exercise restraint, so as not to do that which is evil, you are practising great righteousness. Restrain yourself, therefore, from all iniquity, and do that which is good." "What, sir," say I, "are the evil deeds from which we must restrain ourselves?" "Hear," says he: "from adultery and fornication, from unlawful revelling, from wicked luxury, from indulgence in many kinds of food and the extravagance of riches, and from boastfulness, and haughtiness, and insolence, and lies, and backbiting, and hypocrisy, from the remembrance of wrong, and from all slander. These are the deeds that are most wicked in the life of men. From all these deeds, therefore, the servant of God must restrain himself. For he who does not restrain himself from these, cannot live to God. Listen, then, to the deeds that accompany these." "Are there, sir," said I, "any other evil deeds?"
"There are," says he; "and many of them, too, from which the servant of God must restrain himself--theft, lying, robbery, false witness, overreaching, wicked lust, deceit, vainglory, boastfulness, and all other vices like to these." "Do you not think that these are really wicked?""Exceedingly wicked in the servants of God. From all of these the servant of God must restrain himself. Restrain yourself, then, from all these, that you may live to God, and you will be enrolled amongst those who restrain themselves in regard to these matters. These, then, are the things from which you must restrain yourself.
"But listen," says he, "to the things in regard to which you have not to exercise self-restraint, but which you ought to do. Restrain not yourself in regard to that which is good, but do it." "And tell me, sir," say I, "the nature of the good deeds, that I may walk in them and wait on them, so that doing them I can be saved." "Listen," says he, "to the good deeds which you ought to do, and in regard to which there is no self-restraint requisite.
First of all there is faith, then fear of the Lord, love, concord, words of righteousness, truth, patience. Than these, nothing is better in the life of men. If any one attend to these, and restrain himself not from them, blessed is he in his life. Then there are the following attendant on these: helping widows, looking after orphans and the needy, rescuing the servants of God from necessities, the being hospitable--for in hospitality good-doing finds a field--never opposing any one, the being quiet, having fewer needs than all men, reverencing the aged, practising righteousness, watching the brotherhood, bearing insolence, being long-suffering, encouraging those who are sick in soul, not casting those who have fallen into sin from the faith, but turning them back and restoring them to peace of mind, admonishing sinners, not oppressing debtors and the needy, and if there are any other actions like these. Do these seem to you good?" says he. "For what, sir," say I, "is better than these?" "Walk then in them," says he, "and restrain not yourself from them, and you will live to God. Keep, therefore, this commandment. If you do good, and restrain not yourself from it, you will live to God. All who act thus will live to God. And, again, if you refuse to do evil, and restrain yourself from it, you will live to God. And all will live to God who keep these commandments, and walk in them."
Ninth Commandment
PRAYER MUST BE MADE TO GOD WITHOUT CEASING AND WITH UNWAVERING CONFIDENCE.
He says to me, "Put away doubting from you and do not hesitate to ask of the Lord, saying to yourself, 'How can I ask of the Lord and receive from Him, seeing I have sinned so much against Him?' Do not thus reason with yourself, but with all your heart turn to the Lord and ask of Him without doubting, and you will know the multitude of His tender mercies; that He will never leave you, but fulfil the request of your soul. For He is not like men, who remember evils done against them; but He Himself remembers not evils, and has compassion on His own creature, Cleanse, therefore, your heart from all the vanities of this world, and from the words already mentioned, and ask of the Lord and you will receive all, and in none of your requests will you be denied which you make to the Lord without doubting. But if you doubt in your heart, you will receive none of your requests. For those who doubt regarding God are double-souled, and obtain not one of their requests. But those who are perfect in faith ask everything, trusting in the Lord; and they obtain, because they ask nothing doubting, and not being double-souled. For every double-souled man, even if he repent, will with difficulty be saved. Cleanse your heart, therefore, from all doubt, and put on faith, because it is strong, and trust God that you will obtain from Him all that you ask. And if at any time, after you have asked of the Lord, you are slower in obtaining your request [than you expected], do not doubt because you have not soon obtained the request of your soul; for invariably it is on account of some temptation or some sin of which you are ignorant that you are slower in obtaining your request. Wherefore do not cease to make the request of your soul, and you will obtain it. But if you grow weary and waver in your request, blame yourself, and not Him who does not give to you. Consider this doubting state of mind, for it is wicked and senseless, and turns many away entirely from the faith, even though they be very strong. For this doubting is the daughter of the devil, and acts exceedingly wickedly to the servants of God. Despise, then, doubting, and gain the mastery over it in everything; clothing yourself with faith, which is strong and powerful. For faith promises all things, perfects all things; but doubt having no thorough faith in itself, fails in every work which it undertakes. You see, then," says he, "that, faith is from above--from the Lord --and has great power; but doubt is an earthly spirit, coming from the devil, and has no power. Serve, then, that which has power, namely faith, and keep away from doubt, which has no power, and you will live to God. And all will live to God whose minds have been set on these things." Second Book: Commandments
Tenth Commandment
OF GRIEF, AND NOT GRIEVING THE SPIRIT OF GOD WHICH IS IN US.
CHAPTER I.
"Remove from you," says he, "grief; for she is the sister of doubt and anger." "How, sir," say I, "is she the sister of these? for anger, doubt, and grief seem to be quite different from each other." "You are senseless, O man.
Do you not perceive that grief is more wicked than all the spirits, and most terrible to the servants of God, and more than all other spirits destroys man and crushes out the Holy Spirit, and yet, on the other hand, she saves him?"
"I am senseless, sir," say I, "and do not understand these parables. For how she can crush out, and on the other hand save, I do not perceive." "Listen,"
says he. "Those who have never searched for the truth, nor investigated the nature of the Divinity, but have simply believed, when they devote themselves to and become mixed up with business, and wealth, and heathen friendships, and many other actions of this world, do not perceive the parables of Divinity; for their minds are darkened by these actions, and they are corrupted and become dried up. Even as beautiful vines, when they are neglected, are withered up by thorns and divers plants, so men who have believed, and have afterwards fallen away into many of those actions above mentioned, go astray in their minds, and lose all understanding in regard to righteousness; for if they hear of righteousness, their minds are occupied with their business,
and they give no heed at all. Those, on the other hand, who have the fear of God, and search after Godhead and truth, and have their hearts turned to the Lord, quickly perceive and understand what is said to them, because they have the fear of the Lord in them. For where the Lord dwells, there is much understanding. Cleave, then, to the Lord, and you will understand and perceive all things.
CHAPTER II.
"Hear, then," says he, "foolish man, how grief crushes out the Holy Spirit, and on the 27
other hand saves. When the doubting man attempts any deed, and fails in it on account of his doubt, this grief enters into the man, and grieves the Holy Spirit, and crushes him out. Then, on the other hand, when anger attaches itself to a man in regard to any matter, and he is embittered, then grief enters into the heart of the man who was irritated, and he is grieved at the deed which he did, and repents that he has wrought a wicked deed. This grief, then, appears to be accompanied by salvation, because the man, after having done a wicked deed, repented. Both actions grieve the Spirit: doubt, because it did not accomplish its object; and anger grieves the Spirit, because it did what was wicked. Both these are grievous to the Holy Spirit--doubt and anger. Wherefore remove grief from you, and crush not the Holy Spirit which dwells in you, lest he entreat God against you, and he withdraw from you. For the Spirit of God which has been granted to us to dwell in this body does not endure grief nor straitness. Wherefore put on cheerfulness, which always is agreeable and acceptable to God, and rejoice in it. For every cheerful man does what is good, and minds what is good, and despises grief; but the sorrowful man always acts wickedly. First, he acts wickedly because he grieves the Holy Spirit, which was given to man a cheerful Spirit. Secondly, Grieving the Holy Spirit, he works iniquity, neither entreating the Lord nor confessing to Him. For the entreaty of the sorrowful man has no power to ascend to the altar of God." "Why," say I, "does not the entreaty of the grieved man ascend to the altar?" "Because," says he, "grief sits in his heart. Grief, then, mingled with his entreaty, does not permit the entreaty to ascend pure to the altar of God. For as vinegar and wine, when mixed in the same vessel, do not give the same pleasure [as wine alone gives], so grief mixed. with the Holy Spirit does not produce the same entreaty [as would be produced by the Holy Spirit alone]. Cleanse yourself from this wicked grief, and you will live to God; and all will live to God who drive away grief from them, and put on all cheerfulness."
Eleventh Commandment
THE SPIRIT AND PROPHETS TO BE TRIED BY THEIR WORKS; ALSO OF THE TWO KINDS OF SPIRIT.
He pointed out to me some men sitting on a seat, and one man sitting on a chair. And he says to me, "Do you see the persons sitting on the seat?" "I do, sir," said I. "These," says he, "are the faithful, and he who sits on the chair is a false prophet, ruining the minds of the servants of God. It is the doubters, not the faithful, that he ruins. These doubters then go to him as to a soothsayer, and inquire of him what will happen to them; and he, the false prophet, not having the power of a Divine Spirit in him, answers them according to their inquiries, and according to their wicked desires, and fills their souls with expectations, according to their own wishes. For being himself empty, he gives empty answers to empty inquirers; for every answer is made to the emptiness of man. Some true words he does occasionally utter; for the devil fills him with his own spirit, in the hope that he may be able to overcome some of the righteous. As many, then, as are strong in the faith of the Lord, and are clothed with truth, have no connection with such spirits, but keep away from them; but as many as are of doubtful minds and frequently repent, betake themselves to soothsaying, even as the heathen, and bring greater sin upon themselves by their idolatry. For he who inquires of a false prophet in regard to any action is an idolater, and devoid of the truth, and foolish. For no spirit given by God requires to be asked; but such a spirit having the power of Divinity speaks all things of itself, for it proceeds from above from the power of the Divine Spirit. But the spirit which is asked and speaks according to the desires of men is earthly, light, and powerless, and it is altogether silent if it is not questioned." "How then, sir," say I, "will a man know which of them is the prophet, and which the false prophet?" "I will tell you," says he, "about both the prophets, and then you can try the true and the false prophet according to my directions. Try the man who has the Divine Spirit by his life. First, he who has the Divine Spirit proceeding from above is meek, and peaceable, and humble, and refrains from, all iniquity and the vain desire of this world, and contents himself with fewer wants than those of other men, and when asked he makes no reply; nor does he speak privately, nor when man wishes the spirit to speak does the Holy Spirit speak, but it speaks only when God wishes it to speak. When, then, a man having the Divine Spirit comes into an assembly of righteous men who have faith in the Divine Spirit, and this assembly of men offers up prayer to God, then the angel of the prophetic Spirit, who is destined for him, fills the man; and the man being filled with the Holy Spirit, speaks to the multitude as the Lord wishes. Thus, then, will the Spirit of Divinity become manifest. Whatever power therefore comes from the Spirit of Divinity belongs to the Lord. Hear, then," says he, "in regard to the spirit which is earthly, and empty, and powerless, and foolish. First, the man who seems to have the Spirit exalts himself, and wishes to have the first seat, and is bold, and impudent, and talkative, and lives in the midst of many luxuries and many other delusions, and takes rewards for his prophecy; and if he does not receive rewards, he does not prophesy. Can, then, the Divine Spirit take rewards and prophesy? It is not possible that the prophet of God should do this, but prophets of this character are possessed by an earthly spirit. Then it never approaches an assembly of righteous men, but shuns them. And it associates with doubters and the vain, and prophesies to them in a comer, and deceives them, speaking to them, according to their desires, mere empty words: for they are empty to whom it gives its answers. For the empty vessel, when placed along with the empty, is not Crashed, but they correspond to each other. When, therefore, it comes into an assembly of righteous men who have a Spirit of Divinity, and they offer up prayer, that man is made empty, and the earthly spirit tees from him through fear, and that man is made dumb, and is entirely crashed, being unable to speak. For if you pack closely a storehouse with wine or oil, and put an empty jar in the midst of the vessels of wine or oil, you will find that jar empty as when you placed it, if you should wish to clear the storehouse. So also the empty prophets, when they come to the spirits of the righteous, are found [on leaving] to be such as they were when they came. This, then, is the mode of life of both prophets. Try by his deeds and his life the man who says that he is inspired. But as for you, trust the Spirit which comes from God, and has power; but the spirit which is earthly and empty trust not at all, for there is no power in it: it comes from the devil. Hear, then, the parable which I am to tell you. Take a stone, and throw it to the sky, and see if you can touch it. Or again, take a squirt of water and squirt into the sky, and see if you can penetrate the sky." "How, sir," say I, "can these things take place? for both of them are impossible." "As these things," says he, "are impossible, so also are the earthly spirits powerless and pithless. But look, on the other hand, at the power which comes from above. Hail is of the size of a very small grain, yet when it falls on a man's head how much annoyance it gives him! Or, again, take the drop which falls from a pitcher to the ground, and yet it hollows a stone. You see, then, that the smallest things coming from above have great power when they fall upon the earth. Thus also is the Divine Spirit, which comes from above, powerful. Trust, then, that Spirit, but have nothing to do with the other."
Twelfth Commandment
ON THE TWOFOLD DESIRE. THE COMMANDMENTS OF GOD CAN BE KEPT, AND BELIEVERS OUGHT NOT TO FEAR THE DEVIL.
CHAPTER I.
He says to me, "Put away from you all wicked desire, and clothe yourself with good and chaste desire; for clothed with this desire you will hate wicked desire, and will rein yourself in even as you wish. For wicked desire is wild, and is with difficulty tamed. For it is terrible, and consumes men exceedingly by its wildness. Especially is the servant of God terribly consumed by it, if he falls into it and is devoid of understanding. Moreover, it consumes all such as have not on them the garment of good desire, but are entangled and mixed up with this world. These it delivers up to death." "What then, sir," say I, "are the deeds of wicked desire which deliver men over to death? Make them known to me, and I will refrain from them." "Listen, then, to the works in which evil desire slays the servants of God."
CHAPTER II.
"Foremost of all is the desire after another's wife or husband, and after extravagance, and many useless dainties and drinks, and many other foolish luxuries; for all luxury is foolish and empty in the servants of God. These, then, are the evil desires which slay the servants of God. For this evil desire is the daughter of the devil. You must refrain from evil desires, that by refraining ye may live to God. But as many as are mastered by them, and do not resist them, will perish at last, for these desires are fatal. Put you on, then, the desire of righteousness; and arming yourself with the fear of the Lord, 29
resist them. For the fear of the Lord dwells in good desire. But if evil desire see you armed with the fear of God, and resisting it, it will flee far from you, and it will no longer appear to you, for it fears your armour. Go, then, garlanded with the crown which you have gained for victory over it, to the desire of righteousness, and, delivering up to it the prize which you have received, serve it even as it wishes. If you serve good desire, and be subject to it, you will gain the mastery over evil desire, and make it subject to you even as you wish."
CHAPTER III.
"I should like to how," say I, "in what way I ought to serve good desire." "Hear," says he: "You will practise righteousness and virtue, truth and the fear of the Lord, faith and meekness, and whatsoever excellences are like to these. Practising these, you will be a well-pleasing servant of God, and you will live to Him; and every one who shall serve good desire, shall live to God."
He concluded the twelve commandments, and said to me, "You have now these commandments. Walk in them, and exhort your hearers that their repentance may be pure during the remainder of their life. Fulfil carefully this ministry which I now entrust to you, and you will accomplish much. For you will find favour among those who are to repent, and they will give heed to your words; for I will be with you, and will compel them to obey you." I say to him, "Sir, these commandments are great, and good, and glorious, and fitted to gladden the heart of the man who can perform them. But I do not know if these commandments can be kept by man, because they are exceeding hard." He answered and said to me, "If you lay it down as certain that they can be kept, then you will easily keep them, and they will not be hard. But if you come to imagine that they cannot be kept by man, then you will not keep them. Now I
say to you, If you do not keep them, but neglect them, you will not be saved, nor your children, nor your house, since you have already determined for yourself that these commandments cannot be kept by man."
CHAPTER IV.
These things he said to me in tones of the deepest anger, so that I was confounded and exceedingly afraid of him, for his figure was altered so that a man could not endure his anger. But seeing me altogether agitated and confused, he began to speak to me in more gentle tones; and he said: "O feel, senseless and doubting, do you not perceive how great is the glory of God, and how strong and marvellous, in that He created the world for the sake of man, and subjected all creation to him, and gave him power to rule over everything under heaven? If, then, man is lord of the creatures of God, and rules over all, is he not able to be lord also of these commandments? For," says he, "the man who has the Lord in his heart can also be lord of all, and of every one of these commandments. But to those who have the Lord only on their lips, but their hearts hardened, and who are far from the Lord, the commandments are hard and difficult. Put, therefore, ye who are empty and fickle in yoUr faith, the Lord in your heart, and ye will know that there is nothing easier or sweeter, or more manageable, than these commandments. Return, ye who walk in the commandments of the devil, in hard, and bitter, and wild licentiousness, and fear not the devil; for there is no power in him against you, for I will be with you, the angel of repentance, who am lord over him. The devil has fear only, but his fear has no strength. Fear him not, then, and he will flee from you."
CHAPTER V.
I say to him, "Sir, listen to me for a moment." "Say what you wish," says he. "Man, sir," say I, "is eager to keep the commandments of God, and there is no one who does not ask of the Lord that strength may be given him for these commandments, and that he may be subject to them; but the devil is hard, and holds sway over them." "He cannot," says he, "hold sway over the servants of God, who with all their heart place their hopes in Him. The devil can wrestle against these, overthrow them he cannot. If, then, ye resist him, he will be conquered, and flee in disgrace from you. As many, therefore," says he, "as are empty, fear the devil, as possessing power. When a man has filled very suitable jars with good wine, and a few among those jars are left empty, then he comes to the jars, and does not look at the full jars, for he knows that they are full; but he looks at the empty, being afraid lest they have become sour. For empty jars quickly become sour, and the goodness of the wine is gone. So also the devil goes to all 30
the servants of God to try them. As many, then, as are full in the faith, resist him strongly, and he withdraws from them, having no way by which he might enter them. He goes, then, to the empty, and finding a way of entrance, into them, he produces in them whatever he wishes, and they become his servants.
CHAPTER VI.
"But I, the angel of repentance, say to you Fear not the devil; for I was sent," says he, "to be with you who repent with all your heart, and to make you strong in faith. Trust God, then, ye who on account of your sins have despaired of life, and who add to your sins and weigh down your life; for if ye return to the Lord with all your heart, and practise righteousness the rest of your days, and serve Him according to His will, He will heal your former sins, and you will have power to hold sway over the works of the devil. But as to the threats of the devil, fear them not at all, for he is powerless as the sinews of a dead man. Give ear to me, then, and fear Him who has all power, both to save and destroy, and keep His commandments, and ye will live to God." I say to him, "Sir, I am now made strong in all the ordinances of the Lord, because you are with me; and I know that you will crush all the power of the devil, and we shall have rule over him, and shall prevail against all his works. And I hope, sir, to be able to keep all these commandments s which you have enjoined upon me, the Lord strengthening me." "You will keep them," says he, "if your heart be pure towards the Lord; and all will keep them who cleanse their hearts from the vain desires of this world, and they will live to God."
Third Book: Similitudes
First Similitude
AS IN THIS WORLD WE HAVE NO ABIDING CITY, WE OUGHT TO SEEK ONE TO COME.
HE says to me, "You know that you who are the servants of God dwell in a strange land; for your city is far away from this one. If, then," he continues, "you know your city in which you are to dwell, why do ye here provide lands, and make expensive preparations, and accumulate dwellings and useless buildings? He who makes such preparations for this city cannot return again to his own. Oh foolish, and unstable, and miserable man! Dost thou not understand that all these things belong to another, and are under the power of another? for the lord of this city will say, 'I do not wish thee to dwell in my city; but depart from this city, because thou obeyest not my laws.' Thou, therefore, although having fields and houses, and many other things, when cast out by him, what wilt thou do with thy land, and house, and other possessions which thou hast gathered to thyself? For the lord of this country justly says to thee, 'Either obey my laws or depart from my dominion.' What, then, dost thou intend to do, having a law in thine own city, on account of thy lands, and the rest of thy possessions? Thou shalt altogether deny thy law, and walk according to the law of this city. See lest it be to thy hurt to deny thy law; for if thou shalt desire to return to thy city, thou wilt not be received, because thou hast denied the law of thy city, but wilt be excluded from it. Have a care, therefore: as one living in a foreign land, make no further preparations for thyself than such merely as may be sufficient; and be ready, when the master of this city shall come to cast thee out for disobeying his law, to leave his city, and to depart to thine own, and to obey thine own law without being exposed to annoyance, but in great joy. Have a care, then, ye who serve the Lord, and have Him in your heart, that ye work the works of God, remembering His commandments and promises which He promised, and believe that He will bring them to pass if His commandments be observed. Instead of lands, therefore, buy afflicted souls, according as each one is able, and visit s widows and orphans, and do not overlook them; and spend your wealth and all your preparations, which ye received from the Lord, upon such lands and houses. For to this end did the Master make you rich, that you might perform these services unto Him; and it is much better to purchase such lands, and possessions, and houses, as you will find in your own city, when you come to reside in it. This is a noble and sacred expenditure, attended neither with sorrow nor fear, but with joy. Do not practise the expenditure of the heathen, for it is injurious to you who are the servants of God; but practise an expenditure of your own, in which ye can rejoice; and do not corrupt nor touch what is another's nor covet it, for it is an evil thing to covet the goods of other men; but work thine own work, and thou wilt be saved."
Second Similitude
AS THE VINE IS SUPPORTED BY THE ELM, SO IS THE RICH MAN HELPER BY THE PRAYER OF THE POOR.
AS I was walking in the field, and observing an elm and vine, and determining in my own, mind respecting them and their fruits, the Shepherd appears to me, and says, "What is it that you are thinking about the elm and vine?" "I am considering," I reply, "that they become each other exceedingly well." "These two trees," he continues, "are intended as an example for the servants of God." "I would like to know," said I, "the example which these trees you say, are intended to teach." "Do you see," he says, "the elm and the vine?" "I see them sir," I replied. "This vine," he continued, "produces fruit, and the elm is an unfruitful tree; but unless the vine be trained upon the elm, it cannot bear much fruit when extended at length upon the ground; and the fruit which it does bear is rotten, because the plant is not suspended upon the elm. When, therefore, the vine is cast upon the elm, it yields fruit both, from itself and from the elm. You see, moreover, that the elm also produces much fruit, not less than the vine, but even more; because," he continued, "the vine, when suspended upon the elm, yields much fruit, and good; but when thrown upon the ground, what it produces is small and rotten. This similitude, therefore, is for the servants of God--for the poor man and for the rich." "How so, sir?" said I; "explain the matter to me." "Listen," he said: "The rich man has much wealth, but is poor in matters relating to the Lord, because he is distracted about his riches; and he offers very few confessions and intercessions to the Lord, and those which he does offer are small and weak, and have no power above. But when the rich man refreshes the poor, and assists him in his necessities, believing that what he does to the poor man will be able to find its reward with God--because the poor man is rich in intercession and confession, and his intercession has great power with God--then the rich man helps the poor in all things without hesitation; and the poor man, being helped by the rich, intercedes for him, giving thanks to God for him who bestows gifts upon him. And he still continues to interest himself zealously for the poor man, that his wants may be constantly supplied. For he knows that the intercession of the poor man is acceptable and influential with God. Both, accordingly, accomplish their work. The poor man makes intercession; a work in which he is rich, which he received from the Lord, and with which he recompenses the master who helps him. And the rich man, in like manner, unhesitatingly bestows upon the poor man the riches which he received from the Lord. And this is a great work, and acceptable before God, because he understands the object of his wealth, and has given to the poor of the gifts of the Lord, and rightly discharged his service to Him. Among men, however, the elm appears not to produce fruit, and they do not know nor understand that if a drought come, the elm, which contains water, nourishes the vine l and the vine, having an unfailing supply of water, yields double fruit both for itself and for the elm. So also poor men interceding with the Lord on behalf of the rich, increase their riches; and the rich, again, aiding the poor in their necessities, satisfy their souls. Both, therefore, are partners in the righteous work. He who does these things shall not be deserted by God, but shall be enrolled in the books of the living. Blessed are they who have riches, and who understand that they are from the Lord. [For they who are of that mind will be able to do some good.]"
Third Similitude
AS IN WINTER GREEN TREES CANNOT BE DISTINGUISHED FROM WITHERED, SO IN THIS WORLD NEITHER CAN THE JUST FROM THE UNJUST.
He showed me many trees having no leaves, but withered, as it seemed to me; for all were alike. And he said to me, "Do you see those trees?" "I see, sir," I replied, "that all are alike, and withered." He answered me, and said, "These trees which you see are those who dwell in this world." "Why, then, sir," I said, "are they withered, as it were, and alike?" "Because," he said, "neither are the righteous manifest in this life, nor sinners, but they are alike; for this life is a winter to the righteous, and they do not manifest themselves, because they dwell with sinners: for as in winter trees that have cast their leaves are alike, and it is not seen which are dead and which are living, so in this world neither do the righteous show themselves, nor sinners, but all are alike one to another."
Fourth Similitude
AS IN SUMMER LIVING TREES ARE DISTINGUISHED FROM WITHERED BY FRUIT AND LIVING LEAVES, SO IN THE WORLD TO COME THE JUST DIFFER FROM THE UNJUST IN HAPPINESS.
He showed me again many trees, some budding, and others withered. And he said to me, "Do you see these trees?" "I see, sir," I replied, "some putting forth buds, and others withered." "Those," he said, "which are budding are the righteous who are to live in the world to come; for the coming world is the summer of the righteous, but the winter of sinners. When, therefore, the mercy of the Lord shines forth, then shall they be made manifest who are the servants of God, and all men shall be made manifest. For as in summer the fruits of each individual tree appear, and it is ascertained of what sort they are, so also the fruits of the righteous shall be manifest, and all who have been fruitful in that world shall be made known. But the heathen and sinners, like the withered trees which you saw, will be found to be those who have been withered and unfruitful in that world, and shall be burnt as wood, and made manifest, because their actions were evil during their lives. For the sinners shall be consumed because they sinned and did not repent, and the heathen shall be burned because they knew not Him who created them. Do you therefore bear fruit, that in that summer your fruit may be known. And refrain from much business, and you will never sin: for they who are occupied with much business commit also many sins, being distracted about their affairs, and not at all serving their Lord. How, then," he continued, "can such a one ask and obtain anything from the Lord, if he serve Him not? They who serve Him shall obtain their requests, but they who serve Him not shall receive nothing. And in the performance even of a single action a man can serve the Lord; for his mind will not be perverted from the Lord, but he will serve Him, having a pure mind. If, therefore, you do these things, you shall be able to bear fruit for the life to come. And every one who will do these things shall bear fruit."
Fifth Similitude
OF TRUE FASTING AND ITS REWARD: ALSO OF PURITY OF BODY.
CHAPTER I.
While fasting and sitting on a certain mountain, and giving thanks to the Lord for all His dealings with me, I see the Shepherd sitting down beside me, and saying, "Why have you come hither early in the morning?" "Because, sir," I answered, "I have a station." "What is a station?" he asked. "I am fasting, sir," I replied. "What is this fasting," he continued, "which you are observing?" "As I have been accustomed, sir," I reply, "so I fast." "You do not know," he says, "how to fast unto the Lord: this useless fasting which you observe to HIm is of no value." "Why, sir," I answered, "do you say this?" "I say to you," he continued, "that the fasting which you think you observe is not a fasting. But I will teach you what is a full and acceptable fasting to the Lord. Listen," he continued: "God does not desire such an empty fasting? For fasting to God in this way you will do nothing for a righteous life; but offer to God a fasting of the following kind: Do no evil in your life, and serve the Lord with a pure heart: keep His commandments, walking in His precepts, and let no evil desire arise in your heart; and believe in God. If you do these things, and fear Him, and abstain from every evil thing, you will live unto God; and if you do these things, you will keep a great fast, and one acceptable before God.
CHAPTER II.
"Hear the similitude which I am about to narrate to you relative to fasting. A certain man had a field and many slaves, and he planted a certain part of the field with a vineyard, and selecting a faithful and beloved and much valued slave, he called him to him, and said, 'Take this vineyard which I have planted, and stake it until I come, and do nothing else to the vineyard; and attend to this order of mine, and you shall receive your freedom from me.' And the master of the slave departed to a foreign country. And when he was gone, the slave took and staked the vineyard; and when he had finished the staking of the vines, he saw that the vineyard was full of weeds. He then reflected, saying, 'I have kept this order of my master: I will dig up the rest of this vineyard, and it will be more beautiful when dug up; and being free of weeds, it will yield more fruit, not being choked by them.' He took, therefore, and dug up the vineyard, and rooted out all the weeds that were in it. And that vineyard became very beautiful and fruitful, Having no weeds to choke it. And after a certain time the master of the slave and of the field returned, and entered into the vineyard. And seeing that the vines were suitably supported on stakes, and the ground, moreover, dug up, and all the weeds rooted out, and the vines fruitful, he was greatly pleased with the work of his slave. And calling his beloved son who was his heir, and his friends who were his councillors, he told them what orders he had given his slave, and what he had found performed. And they rejoiced along with the slave at the testimony which his master bore to him. And he said to them, 'I promised this slave freedom if he obeyed the command which I gave him; and he has kept my command, and done besides a good work to the vineyard, and has pleased me exceedingly. In return, therefore, for the work which he has done, I wish to make him co-heir with my son, because, having good thoughts, he did not neglect them, but carried them out.' With this resolution of the master his son and friends were well pleased, viz., that the slave should be co-heir with the son. After a few days the master made a feast, and sent to his slave many dishes from his table. And the slave receiving the dishes that were sent him from his master, took of them what was sufficient for himself, and distributed the rest among his fellow-slaves. And his fellow-slaves rejoiced to receive the dishes, and began to pray for him, that he might find still greater favour with his master for having so treated them. His master heard all these things that were done, and was again greatly pleased with his conduct. And the master again calling; together his friends and his son, reported to them the slave's proceeding with regard to the dishes which he had sent him. And they were still more satisfied that the slave should become co-heir with his son."
CHAPTER III.
I said to him, "Sir, I do not see the meaning of these similitudes, nor am I able to comprehend them, unless you explain them to me." "I will explain them all to you," he said, "and whatever I shall mention in the course of our conversations I will show you. [Keep the commandments of the Lord, and you will be approved, and inscribed amongst the number of those who observe His commands.] And if you do any good beyond what is commanded by God, you will gain for yourself more abundant glory, and will be more honoured by God than you would otherwise be. If, therefore, in keeping the commandments of God, you do, in addition, these services, you will have joy if you observe them according to my command." I said to him, "Sir, whatsoever you enjoin upon me I will observe, for I know that you are with me." "I will be with you," he replied, "because you have such a desire for doing good; and I will be with all those," he added, "who have such a desire. This fasting," he continued, "is very good, provided the commandments of the Lord be observed. Thus, then, shall you observe the fasting which you intend to keep. First of all, be on your guard against every evil word, and every evil desire, and purify your heart from all the vanities of this world. If you guard against these things, your fasting will be perfect. And you will do also as follows. Having fulfilled what is written, in the day on which you fast you will taste nothing but bread and water; and having reckoned up the price of the dishes of that day which you intended to have eaten, you will give it to a widow, or an orphan, or to some person in want, and thus you will exhibit humility of mind, so that he who has received benefit from your humility may fill his own soul, and pray for you to the Lord. If you observe fasting, as I have commanded you, your sacrifice will be acceptable to God, and this fasting will be written down; and the service thus performed is noble, and sacred, and acceptable to the Lord. These things, therefore, shall you thus observe with your children, and all your house, and in observing them you will be blessed; and as many as hear these words and observe them shall be blessed; and whatsoever they ask of the Lord they shall receive."
CHAPTER IV.
I prayed him much that he would explain to me the similitude of the field, and of the master of the vineyard, and of the slave who staked the vineyard, and of the sakes, and of the weeds that were plucked out of the vineyard, and of the son, and of the friends who were fellow-councillors, for I knew that all these things were a kind of parable. And he answered me, and said, "You are exceedingly persistent with your questions. You ought not," he continued, "to ask any questions at all; for if it is needful to explain anything, it will be made known to you." I said to him "Sir whatsoever you show me, and do not explain, I shall have seen to no purpose, not understanding its meaning. In like manner, also, if you speak parables to me, and do not unfold them, I shall have heard your words in vain." And he answered me again, saying, "Every one who is the servant of God, and has his Lord in his heart, asks of Him understanding, and receives it, and opens up every parable; and the words of the Lord become known to him which are spoken in parables? But those who are weak and slothful in prayer, hesitate to ask anything from the Lord; but the Lord is full of compassion, and gives without fail to all who ask Him. But you, having been strengthened by the holy Angel, and having obtained from Him such intercession, and not being slothful, why do not you ask of the Lord understanding, and receive it from Him?" I said to him, "Sir, having you with me, I am necessitated to ask questions of you, for you show me all things, and converse with me; but if I were to see or hear these things without you, I would then ask the Lord to explain them."
CHAPTER V.
"I said to you a little ago," he answered, "that you were cunning and obstinate in asking explanations of the parables; but since you are so persistent, I shall unfold to you the meaning of the similitudes of the field, and of all the others that follow, that you may make them known to every one. Hear now," he said, "and understand them. The field is this world; and the Lord of the field is He who created, and perfected, and strengthened all things; [and the son is the Holy Spirit; ] and the slave is the Son of God; and the vines are this people, whom He Himself planted; and the stakes are the holy angels of the Lord, who keep His people together; and the weeds that were plucked out of the vineyard are the iniquities of God's servants; and the dishes which He sent Him from His able are the commandments which He gave His people through His Son; and the friends and fellow-councillors are the holy angels who were first created; and the Master's absence from home is the time that remains until His appearing." I said to him, "Sir, all these are great, and marvellous, and glorious things. Could I, therefore," I continued, "understand them? No, nor could any other man, even if exceedingly wise. Moreover," I added, "explain to me what I am about to ask you." "Say what you wish," he replied. "Why, sir," I asked, "is the Son of God in the parable in the form of a slave?"
CHAPTER VI.
"Hear," he answered: "the Son of God is not in the form of a slave, but in great power and might." "How so, sir?" I said; "I do not understand." "Because," he answered, "God planted the vineyard, that is to say, He created the people, and gave them to His Son; and the Son appointed His angels over them to keep them; and He Himself purged away their sins, having suffered many trials and undergone many labours, for no one is able to dig without labour and toil. He Himself, then, having purged away the sins of the people, showed them the paths of life by giving them the law which He received from His Father. [You see," he said, "that He is the Lord of the people, having received all authority from His Father. ] And why the Lord took His Son as councillor, and the glorious angels, regarding the heirship of the slave, listen. The holy, pre-existent Spirit, that created every creature, God made to dwell in flesh, which He chose. This flesh, accordingly, in which the Holy Spirit dwelt, was nobly subject to that Spirit, walking reli 36
giously and chastely, in no respect defiling the Spirit; and accordingly, after living excellently and purely, and after labouring and co-operating with the Spirit, and having in everything acted vigorously and courageously along with the Holy Spirit, He assumed it as a partner with it. For this conduct of the flesh pleased Him, because it was not defiled on the earth while having the Holy Spirit. He took, therefore, as fellow-councillors His Son and the glorious angels, in order that this flesh, which had been subject to the body without a fault, might have some place of tabernacle, and that it might not appear that the reward [of its servitude had been lost ], for the flesh that has been found without spot or defilement, in which the Holy Spirit dwelt, [will receive a reward ]. You have now the explanation of this parable also."
CHAPTER VII.
"I rejoice, sir," I said, "to hear this explanation." "Hear," again he replied: "Keep this flesh pure and stainless, that the Spirit which inhabits it may bear witness to it, and your flesh may be justified. See that the thought never arise in your mind that this flesh of yours is corruptible, and you misuse it by any act of defilement. If you defile your flesh, you will also defile the Holy Spirit; and if you defile your flesh [and spirit], you will not live." "And if any one, sir," I said, "has been hitherto ignorant, before he heard these words, how can such man be saved who has defiled his flesh?" "Respecting former sins of ignorance," he said, "God alone is able to heal them, for to Him belongs all power. [But be On your guard now, and the all-powerful and compassionate God will heal former transgressions ], if for the time to come you defile not your body nor your spirit; for both are common, and cannot be defiled, the one without the other: keep both therefore pure, and you will live unto God."
Sixth Similitude
OF THE TWO CLASSES OF VOLUPTUOUS MEN, AND OF THEIR DEATH, FALLING AWAY, AND THE DURATION OF THEIR PUNISHMENT.
CHAPTER I.
Sitting in my house, and glorifying the Lord for all that I had seen, and reflecting on the commandments, that they are excellent, and powerful, and glorious, and able to save a man's soul, I said within myself, "I shall be blessed if I walk in these commandments, and every one who walks in them will be blessed." While I was saying these words to myself, I suddenly see him sitting beside me, and hear him thus speak: "Why are you in doubt about the commandments which I gave you? They are excellent: have no doubt about them at all, but put on faith in the Lord, and you will walk in them, for I will strengthen you in them. These commandments are beneficial to those who intend to repent: for if they do not walk in them, their repentance is in vain You, therefore, who repent cast away the wickedness of this world which wears you out; and by putting on all the virtues of a holy life, you will be able to keep these commandments, and will no longer add to the number of your sins. Walk, therefore, in these commandments of mine, and you will live unto God. All these things have been spoken to you by me." And after he had uttered these words, he said to me, "Let us go into the fields, and I will show you the shepherds of the flocks." "Let us go, sir," I replied. And we came to a certain plain, and he showed me a young man, a shepherd, clothed in a suit of garments of a yellow colour: and he was herding very many sheep, and these sheep were feeding luxuriously, as it were, and riotously, and merrily skipping hither and thither. The shepherd himself was merry, because of his flock; and the appearance of the shepherd was joyous, and he was running about amongst his flock. [And other sheep I saw rioting and luxuriating in one place, but not, however, leaping about. ]
CHAPTER II
And he said to me, "Do you see this shepherd?" "I see him, sir," I said. "This," he answered, "is the angel of luxury and deceit: he wears out the souls of the servants of God, and perverts them from the truth, deceiving them with wicked desires, through which they will perish; for they forget the commandments of the living God, and walk in deceits and empty luxuries; and they are ruined by the angel, some being brought to death, others to corruption:" I said to him, "Sir, I do not know the meaning of these words, 'to death, and to corruption.'" "Listen," he said. "The sheep which you saw merry and leaping about, are those which have tom themselves away from God for ever, and have delivered themselves over to luxuries and deceits [of this world. Among them there is no return to life through repentance, because they have added to their other sins, and blasphemed the name of the Lord. Such men therefore, are appointed unto death. And the sheep which you saw not leaping, but feeding in one place, are they who have delivered themselves over to luxury and deceit], but have committed no blasphemy against the Lord. These have been perverted from the truth: among them there is the hope of repentance, by which it is possible to live. Corruption, then, has a hope of a kind of renewal, but death has everlasting ruin." Again I went forward a little way, and he showed me a tall shepherd, somewhat savage in his appearance, clothed in a white goatskin, and having a wallet on his shoulders, and a very hard staff with branches, and a large whip. And he had a very sour look, so that I was afraid of him, so forbidding was his aspect. This shepherd, accordingly, was receiving the sheep from the young shepherd, those, viz., that were rioting and luxuriating, but not leaping; and he cast them into a precipitous place, full of this ties and thorns, so that it was impossible to extricate the sheep from the thorns and thistles; but they were completely entangled amongst them. These, accordingly, thus entangled, pastured amongst the thorns and thistles, and were exceedingly miserable, being beaten by him; and he drove them hither and thither, and gave them no rest; and, altogether, these sheep were in a wretched plight.
CHAPTER III.
Seeing them, therefore, so beaten and so badly used, I was grieved for them, because they were so tormented, and had no rest at all. And I said to the Shepherd who talked with me, "Sir, who is this shepherd, who is so pitiless and severe, and so completely devoid of compassion for these sheep?"
"This," he replied, "is the angel of punishment; and he belongs to the just angels, and is appointed to punish. He accordingly takes those who wander away from God, and who have walked in the desires and deceits of this world, and chastises them as they deserve with terrible and diverse punishments." "I would know, sir," I said, "Of what nature are these diverse tortures and punishments?" "Hear," he said, "the various tortures and punishments. The tortures are such as occur during life. For some are punished with losses, others with want, others with sicknesses of various kinds, and others with all kinds of disOrder and confusion; others are insulted by unworthy persons, and exposed to suffering in many other ways: for many, becoming unstable in their plans, try many things, and none of them at all succeed, and they say they are not prosperous in their undertakings; and it does not occur to their minds that they have done evil deeds, but they blame the Lord. When, therefore, they have been afflicted with all kinds of affliction, then are they delivered unto me for good training, and they are made strong in the faith of the Lord; and for the rest of the days of their life they are subject to the Lord with pure hearts, and are successful in all their undertakings, obtaining from the Lord everything they ask; and then they glorify the Lord, that they were delivered to me, and no longer suffer any evil."
CHAPTER IV.
I said to him, "Sir, explain this also to me." "What is it you ask?" he said. "Whether, sir," I continued, "they who indulge in luxury, and who are deceived, are tortured for the same period of time that they have indulged in luxury and deceit?" He said to me, "They are tortured in the same manner." ["They are tormented much less, sir," I replied;] "for those who are so luxurious and who forget God ought to be tortured seven-fold." He said to me "You are foolish, and do not understand the power of torment." "Why, sir," I said, "if I had understood it, I would not have asked you to show me." "Hear," he said, "the power of both. The time of luxury and deceit is one hour; but the hour of torment is equivalent to thirty days. If, accordingly, a man indulge in luxury for one day, and be deceived and be tortured for one day, the day of his torture is equivalent to a whole year. For all the days of luxury, therefore, there are as many years of torture to be undergone. You see, then," he continued, "that the time of luxury and deceit is very short, but that of punishment and torture long."
CHAPTER V.
"Still," I said, "I do not quite understand about the time of deceit, and luxury, and torture; explain it to me more clearly." He answered, and said to me, "Your folly is persistent; and you do not wish to purify your heart, and serve God. Have a care," he added, "lest the time be fulfilled, and you be found foolish. Hear now," he added, "as you desire, that you may understand these things. He who indulges in luxury, and is deceived for one day, and who does what he wishes, is clothed with much foolishness, and does not understand the act which he does until the morrow; for he forgets what he did the day before. For luxury and deceit have no memories, on account of the folly with which they are clothed; but when punishment and torture cleave to a man for one day, he is punished and tortured for a year; for punishment and torture have powerful memories. While tortured and punished, therefore, for a whole year, he remembers at last a his luxury and deceit, and knows that an their account he suffers evil. Every man, therefore, who is luxurious and deceived is thus tormented, because, although having life, they have given themselves over to death." "What kinds of luxury, sir," I asked, "are hurtful?" "Every act of a man which he performs with pleasure," he replied, "is an act of luxury; for the sharp-tempered man, when gratifying his tendency, indulges in luxury; and the adulterer, and the drunkard, and the back-biter, and the liar, and the covetous man, and the thief, and he who does things like these, gratifies his peculiar propensity, and in so doing indulges in luxury. All these acts of luxury are hurtful to the servants of God. On account of these deceits, therefore, do they suffer, who are punished and tortured. And there are also acts of luxury which save men; for many who do good indulge in luxury, being carried away by their own pleasure: this luxury, however, is beneficial to the servants of God, and gains life for such a man; but the injurious acts of luxury before enumerated bring tortures and punishment upon them; and if they continue in them and do not repent, they bring death upon themselves."
Seventh Similitude
THEY WHO REPENT MUST BRING FORTH FRUITS WORTHY OF REPENTANCE.
After a few days I saw him in the same plain where I had also. seen the shepherds; and he said to me, "What do you wish with me?" I said to him, "Sir, that you would order the shepherd who punishes to depart out of my house, because he afflicts me exceedingly." "It is necessary," he replied, "that you be afflicted; for thus," he continued, "did the glorious angel command concerning you, as he wishes you to be tried." "What have I done which is so bad, sir," I replied, "that I should be delivered over to this angel?"
"Listen," he said: "Your sins are many, but not so great as to require that you be delivered over to this angel; but your household has committed great iniquities and sins, and the glorious angel has been incensed at them on account of their deeds; and for this reason he commanded you to be afflicted for a certain time, that they also might repent, and purify themselves from every desire of this world. When, therefore, they repent and are purified, then the angel of punishment will depart." I said to him, "Sir, if they have done such things as to incense the glorious angel against them, yet what have I done?" He replied, "They cannot be afflicted at all, unless you, the head of the house, be afflicted: for when you are afflicted, of necessity they also suffer affliction; but if you are in comfort, they can feel no affliction."
"Well, sir," I said, "they have repented with their whole heart." "I know, too," he answered, "that they have repented with their whole heart: do you think, however, that the sins of those who repent are remitted? Not altogether, but he who repents must torture his own soul, and be exceedingly humble in all his conduct, and be afflicted with many kinds of affliction; and if he endure the afflictions that come upon him, He who created all things, and endued them with power, will assuredly have compassion, and will heal him; and this will He do when He sees the heart of every penitent pure from every evil thing: and it is profitable for you and for your house to suffer affliction now. But why should I say much to you? You must be afflicted, as that angel of the Lord commanded who delivered you to me. And for this give thanks to the Lord, because He has deemed you worthy of showing you beforehand this affliction, that, knowing it before it comes, you may be able to bear it with courage." I said to him, "Sir, be thou with me, and I will be able to bear all affliction." "I will be with you," he said, "and I will ask the angel of punishment to afflict you more lightly; nevertheless, you will be afflicted for a little time, and again you will be re-established in your house. Only continue humble, and serve the Lord in all purity of heart, you and your children, and your house, and walk in my commands which I enjoin upon you, and your repentance will be deep and pure; and if you observe these things with your household, every affliction will depart from you. And affliction," he added, "will depart from all who walk in these my commandments."
Eighth Similitude
THE SINS OF THE ELECT AND OF THE PENITENT ARE OF MANY KINDS, BUT ALL WILL BE REWARDED ACCORDING TO THE MEASURE OF THEIR REPENTANCE AND GOOD WORKS.
CHAPTER I.
He showed me a large willow tree overshadowing plains and mountains, and under the shade of this willow had assembled all those who were called by the name of the Lord. And a glorious angel of the Lord, who was very tall, was standing beside the willow, having a large, pruning-knife, and he was cutting little twigs from the willow and distributing them among the people that were overshadowed by the willow; and the twigs which he gave them were small, about a cubit, as it were, in length. And after they had all received the twigs, the angel laid down the pruning-knife, and that tree was sound, as I had seen it at first. And I marvelled within myself, saying, "How is the tree sound, after so many branches have been cut off?" And the Shepherd said to me, "Do not be surprised if the tree remains sound after so many branches were lopped off; [but wait, ] and when you shall have seen everything, then it will be explained to you what it means." The angel who had distributed the branches among the people again asked them from them, and in the order in which they had received them were they summoned to him, and each one of them returned his branch. And the angel of the Lord took and looked at them. From some he received the branches withered and moth-eaten; those who returned branches in that state the angel of the Lord ordered to stand apart. Others, again, returned them withered, but not moth-eaten; and these he ordered to stand apart. And others returned them half-withered, and these stood apart; and others returned their branches half-withered and having cracks in them, and these stood apart. [And others returned their branches green and having cracks in them; and these stood apart. ] And others returned their branches, one-half withered and the other green; and these stood apart. And others brought their branches two-thirds green and the remaining third withered; and these stood apart. And others returned them two-thirds withered and one-third green; and these stood apart. And others returned their branches nearly all green, the smallest part only, the top, being withered, but they had cracks in them; and these stood apart. And of others very little was green, but the remaining parts withered; and these stood apart. And others came bringing their branches green, as they had received them from the angel. And the majority of the crowd returned branches of that kind, and with these the angel was exceedingly pleased; and these stood apart. [And others returned their branches green and having offshoots; and these stood apart, and with these the angel was exceedingly delighted. ] And others returned their branches green and with offshoots, and the offshoots had some fruit, as it were; and those men whose branches were found to be of that kind were exceedingly joyful. And the angel was exultant because of them; and the Shepherd also rejoiced greatly because of them.
CHAPTER II.
And the angel of the Lord ordered crowns to be brought; and there were brought crowns, formed, as it were, of palms; and he crowned the men who had returned the branches Which had offshoots and some fruit, and sent them away into the tower. And the others also he sent into the tower, those, namely, who had returned branches that were green and had offshoots but no fruit, having given them seals. And all who went into the tower had the same clothing--white as snow. And those who returned their branches green, as they had received them, he set free, giving them clothing and seals. Now after the angel had finished these things, he said to the Shepherd, "I am going away, and you will send these away within the walls, according as each one is worthy to have his dwelling. And examine their branches carefully, and so dismiss them; but examine them with care. See that no one escape you,". he added; "and if any escape you, I will try them at the altar." Having said these words to the Shepherd, he departed. And after the angel had departed, the Shepherd said to me, "Let us take the branches of all these and plant them, and see if any of them will live." I said to him, "Sir, how can these withered branches live?" He answered, and said, "This tree is a willow, and of a kind that is very tenacious of life. If, therefore, the branches be planted, and receive a little moisture, many of them will live. And now let us try, and pour waters upon them; and if any of them live I shall rejoice with them, and if they do not I at least will not be found neglectful." And the Shepherd bade me call them as each one was placed. And they came, rank by rank, and gave their branches to the Shepherd. And the Shepherd received the branches, and planted them in rows; and after he had planted them he poured much water upon them, so that the branches could not be seen for the water; and after the branches had drunk it in, he said to me, "Let us go, and return after a few days, and inspect all the branches; for He who created this tree wishes all those to live who received branches from it. And I also hope that the greater part of these branches which received moisture and drank of the water will live."
CHAPTER III.
I said to him, "Sir, explain to me what this tree means, for I am perplexed about it, because, after so many branches have been cut off, it continues sound, and nothing appears to have been cut away from it. By this, now, I am perplexed." "Listen," he said: "This great tree that casts its shadow over plains, and mountains, and all the earth, is the law of God that was given to the whole world; and this law is the Son of God, proclaimed to the ends of the earth; and the people who are under its shadow are they who have heard the proclamation, and have believed upon Him. And the great and glorious angel Michael is he who has authority over this people, and governs them; for this is he who gave them the law into the hearts of believers: he accordingly superintends them to whom he gave it, to see if they have kept the same. And you see the branches of each one, for the branches are the law You see, accordingly, many branches that have been rendered useless, and you will know them all--those who have not kept the law; and you will see the dwelling of each one." I said to him, "Sir, why did he dismiss some into the tower, and leave others to you?" "All," he answered, "who transgressed the law which they received from him, he left under my power for repentance; but all who have satisfied the law, and kept it, he retains under his own authority." "Who, then," I continued, "are they who were crowned, and who go to the tower?" "These are they who have suffered on account of the law; but the others, and they who returned their branches green, and with offshoots, but without fruit, are they who have been afflicted on account of the law, but who have not suffered nor denied their law; and they who returned their branches green as they had received them, are the venerable, and the just, and they who have walked carefully in a pure heart, and have kept the commandments of the Lord. And the rest you will know when I have examined those branches which have been planted and watered."
CHAPTER IV.
And after a few days we came to the place, and the Shepherd sat down in the angel's place, and I stood beside him. And he said to me, "Gird yourself with pure, undressed linen made of sackcloth;" and seeing me girded, and ready to minister to him, "Summon," he said, "the men to whom belong the branches that were planted, according to the order in which each one gave them in." So I went away to the plain, and summoned them all, and they all stood in their ranks. He said to them, "Let each one pull out his own branch, and bring it to me." The first to give in were those who had them withered and cut; and because they were found to be thus withered and cut, he commanded them to stand apart. And next they gave them in who had them withered, but not cut. And some of them gave in their branches green, and some withered and eaten as by a moth. Those that gave them in green, accordingly, he ordered to stand apart; and those who gave them in dry and cut, he ordered to stand along with the first. Next they gave them in who had them half-withered and cracked; and many of them gave them in green and without crocks; and some green and with offshoots and fruits upon the offshoots, such as they had who went, after being crowned, into the tower. And some handed them in withered and eaten, and some withered and uneaten; and some as they were, half-withered and cracked. And he commanded them each one to stand apart, some towards their own rows, and others apart from them.
CHAPTER V.
Then they gave in their branches who had them green, but cracked: all these gave them in green, and stood in their own row. And the Shepherd was pleased with these, because they were all changed, and had lost their cracks. And they also gave them in who had them half-green and half-withered: of some, accordingly, the branches were found completely green; of others, half-withered; of others, withered and eaten; of others, green, and having offshoots. All these were sent away, each to his own row. [Next they gave in who had them two parts green and one-third withered. Many of them gave them half-withered; and others withered and rotten; and others half-withered and cracked, and a few green. These all stood in their own row. ] And they gave them in who had them green, but to a very slight extent withered and cracked. Of these, some gave them in green, and others green and with offshoots. And these also went away to their own row. Next they gave them who had a very small part green and the other parts withered. Of these the branches were found for the most part green and having offshoots, and fruit upon the offshoots, and others altogether green. With these branches the Shepherd was exceedingly pleased, because they were found in this state. And these went away, each to his own row.
CHAPTER VI.
After the Shepherd had examined the branches of them all, he said to me, "I told you that this tree was tenacious of life. You see," he continued, "how many repented and were saved." "I see, sir," I replied. "That you may behold," he added, "the great mercy of the Lord, that it is great and glorious, and that He has given His Spirit to those who are worthy of repentance." "Why then, sir," I said, "did not all these repent?" He answered, "To them whose heart He saw would become pure, and obedient to Him, He gave power to repent with the whole heart. But to them whose deceit and wickedness He perceived, and saw that they intended to repent hypocritically, He did not grant repentance, lest they should again profane His name." I said to him, "Sir, show me now, with respect to those who gave in the branches, of what sort they are, and their abode, in order that they hearing it who believed, and received the seal, and broke it, and did not keep it whole, may, on coming to a knowledge of their deeds, repent, and receive from you. a seal, and may glorify the Lord because He had compassion upon them, and sent you to renew their spirits." "Listen," he said: "they whose branches were found withered and moth-eaten are the apostates and traitors of the Church, who have blasphemed the Lord in their sins, and have, moreover, been ashamed of the name of the Lord by which they were called. These, therefore, at the end were lost unto God. And you see that not a single one of them repented, although they heard the words which I spake to them, which I enjoined upon you. From such life departed? And they who gave them in withered and undecayed, these also were near to them; for they were hypocrites, and introducers of strange doctrines, and subverters of the servants Of God, especially of those who had sinned, not allowing them to repent, but persuading them by foolish doctrines. These, accordingly, have a hope of repentance. And you see that many of them also have repented since I spake to them, and they will still repent. But all who will not repent have lost their lives; and as many of them as repented became good, and their dwelling was appointed within the first walls; and some of them ascended even into the tower. You see, then," he said, "that repentance involves life to sinners, but non-repentance death.
CHAPTER VII.
"And as many as gave in the branches half-withered and cracked, hear also about them. They whose branches were half-withered to the same extent are the wavering; for they neither live, nor are they dead. And they who have them half-withered and cracked are both waverers and slanderers, [railing against the absent,] and never at peace with one another, but always at variance. And yet to these also," he continued, "repentance is possible. You see," he said, "that some of them have repented, and there is still remaining in them," he continued, "a hope of repentance. And as many of them," he added, "as have repented, shall have their 42
dwelling in the tower. And those of them who have been slower in repenting shall dwell within the walls. And as many as do not repent at all, but abide in their deeds, shall utterly perish. And they who gave in their branches green and cracked were always faithful and good, though emulous of each other about the foremost places, and about fame: now all these are foolish, in indulging in such a rivalry. Yet they also, being naturally good, on hearing my commandments, purified themselves, and soon repented. Their dwelling, accordingly, was in the tower. But if any one relapse into strife, he will be east out of the tower, and will lose his life. Life is the possession of all who keep the commandments of the Lord; but in the commandments there is no rivalry in regard to the first places, or glory of any kind, but in regard to patience and personal humility. Among such persons, then, is the life of the Lord, but amongst the quarrelsome and transgressors, death.
CHAPTER VIII.
"And they who gave in their branches half-green and half-withered, are those who are immersed in business, and do not cleave to the saints. For this reason, the one half of them is living, and the other half dead. Many, accordingly, who heard my commands repented, and those at least who repented had their dwelling in the tower. But some of them at last fell away: these, accordingly, have not repentance, for on account of their business they blasphemed the Lord, and denied Him. They therefore lost their lives through the wickedness which they committed. And many of them doubted. These still have repentance in their power, if they repent speedily; and their abode will be in the tower. But if they are slower in repenting, they will dwell within the walls; and if they do not repent, they too have lost their lives. And they who gave in their branches two-thirds withered and one-third green, are those who have denied [the Lord] in various ways. Many, however, repented, but some of them hesitated and were in doubt. These, then, have repentance within their reach, if they repent quickly, and do not remain in their pleasures; but if they abide in their deeds, these, too, work to themselves death.
CHAPTER IX.
"And they who returned their branches two-thirds withered and one-third green, are those that were faithful indeed; but after acquiring wealth, and becoming distinguished amongst the heathen, they clothed themselves with great pride, and became lofty-minded, and deserted the truth, and did not cleave to the righteous, but lived with the heathen, and this way of life became more agreeable to them. They did not, however, depart from God, but remained in the faith, although not working the works of faith. Many of them accordingly repented, and their dwelling was in the tower. And others continuing to live until the end with the heathen, and being corrupted by their vain glories, [departed from God, serving the works and deeds of the heathen. ] These were reckoned with the heathen. But others of them hesitated, not hoping to be saved on account of the deeds which they had done; while others were in doubt, and caused divisions among themselves. To those, therefore, who were in doubt on account of their deeds, repentance is still open; but their repentance ought to be speedy, that their dwelling may be in the tower. And to those who do not repent, but abide in their pleasures, death is near.
CHAPTER X.
"And they who give in their branches green, but having the tips withered and cracked, these were always good, and faithful, and distinguished before God; but they sinned a very little through indulging small desires, and finding little faults with one another. But on hearing my words the greater part of them quickly repented, and their dwelling was upon the tower. Yet some of them were in doubt; and certain of them who were in doubt wrought greater dissension. Among these, therefore, is hope of repentance, because they were always good; and with difficulty will any one of them perish. And they who gave up their branches withered, but having a very small part green, are those who believed only, yet continue working the works of iniquity. They never, however, departed from God, but gladly bore His name, and joyfully received His servants into their houses. Having accordingly heard of this repentance, they unhesitatingly repented, and practise all virtue and righteousness; and some of them even [suffered, being willingly put to death ]. knowing their deeds which they had done. Of all these, therefore, the dwelling shall be in the tower."
CHAPTER XI.
And after he had finished the explanations of all the branches, he said to me, "Go and tell them to every one, that they may repent, and they shall live unto God. Because the Lord, having had compassion on all men, has sent me to give repentance, although some are not worthy of it on account of their works; but the Lord, being long-suffering, desires those who were called by His Son to be saved." I said to him, "Sir, I hope that all who have heard them will repent; for I am persuaded that each one, on coming to a knowledge of his own works, and fearing the Lord, will repent." He answered me, and said, "All who with their whole heart shall purify themselves from their wickedness before enumerated, and shah add no more to their sins, will receive healing from the Lord for their former transgressions, if they do not hesitate at these commandments; and they will live unto God. But do you walk in my commandments, and live." Having shown me these things, and spoken all these words, he said to me, "And the rest I will show you after a few days."
Ninth Similitude
THE GREAT MYSTERIES IN THE BUILDING OF THE MILITANT AND TRIUMPHANT CHURCH,
CHAPTER I
After I had written down the commandments and similitudes of the Shepherd, the angel of repentance, he came to me and said, "I wish to explain to you what the HOly Spirit that spake with you in the form of the Church showed you, for that Spirit is the Son of God. For, as you were somewhat weak in the flesh, it was not explained to you by the angel. When, however, you were strengthened by the Spirit, and your strength was increased, so that you were able to see the angel also, then accordingly was the building of the tower shown you by the Church. In a noble and solemn manner did you see everything as if shown you by a virgin; but now you see [them] through the same Spirit as if shown by an angel. You must, however, learn everything from me with greater accuracy. For I was sent for this purpose by the glorious angel to dwell in your house, that you might see all things with power, entertaining no fear, even as it was before." And he led me away into Arcadia, to a round hill; and he placed me on the top of the hill, and showed me a large plain, and round about the plain twelve mountains, all having different forms. The first was black as soot; and the second bare, without grass; and the third full of thorns and thistles; and the fourth with grass half-withered, the upper parts of the plants green, and the parts about the roots withered; and some of the grasses, when the sun scorched them, became withered. And the fifth mountain had green grass, and was ragged. And the sixth mountain was quite full of clefts, some small and others large; and the clefts were grassy, but the plants were not very vigorous, but rather, as it were, decayed. The seventh mountain, again, had cheerful pastures, and the whole mountain was blooming, and every kind of cattle and birds were feeding upon that mountain; and the more the cattle and the birds ate, the more the grass of that mountain flourished. And the eighth mountain was full of fountains, and every kind of the Lord's creatures drank of the fountains of that mountain. But the ninth mountain [had no water at all, and was wholly a desert, and had within it deadly serpents, which destroy men. And the tenth mountain ] had very large trees, and was completely shaded, and under the shadow of the trees sheep lay resting and ruminating. And the eleventh mountain was very thickly wooded, and those trees were productive, being adorned with various sons of fruits, so that any one seeing them would desire to eat of their fruits. The twelfth mountain, again, was wholly white, and its aspect was cheerful, and the mountain in itself was very beautiful.
CHAPTER II
And in the middle of the plain he showed me a large white rock that had arisen out of the plain. And the rock was more lofty than the mountains, rectangular in shape, so as to be capable of containing the whole world: and that rock Was old, having a gate cut out of it; and the cutting out of the gate seemed to me as if recently done. And the gate glittered to such a degree under the sunbeams, that I marvelled at the splendour of the gate; and round about the gate were standing twelve virgins. The four who stood at the corners seemed to me more distinguished than the others--they were all, however, distinguished--and they were standing at the four parts of the gate; two virgins between each part. And they were clothed with linen tunics, and gracefully girded, having their right shoulders exposed, as if about to bear some burden. Thus they stood ready; for they were exceedingly cheerful and eager. After I had seen these things, I marvelled in myself, because I was beholding great and glorious sights. And again I was perplexed about the virgins, because, although so delicate, they were standing courageously, as if about to carry the whole heavens. And the Shepherd said to me "Why are you reasoning in yourself, and perplexing your mind, and distressing yourself? for the things which you cannot understand, do not attempt to comprehend, as if you were wise; but ask the Lord, that you may receive understanding and know them. You cannot see what is behind you, but you see what is before. Whatever, then, you cannot see, let alone, and do not torment yourself about it: but what you see, make yourself master of it, and do not waste your labour about other things; and I will explain to you everything that I show you. Look therefore, on the things that remain."
CHAPTER III
I saw six men come, tall, and distinguished, and similar in appearance, and they summoned, a multitude of men. And they who came were also tall men, and handsome, and powerful; and the six men commanded them to build a tower above the rock. And great was the noise of those men who came to build the tower, as they ran hither and thither around the gate. And the virgins who stood around the gate told the men to hasten to build the tower. Now the virgins had spread out their hands, as if about to receive something from the men. And the six men commanded stones to ascend out of a certain pit, and to go to the building of the tower. And there went up ten shining rectangular stones, not hewn in a quarry. And the six men called the virgins, and bade them carry all the stones that were intended for the building, and to pass through the gate, and give them to the men who were about to build the tower. And the virgins put upon one another the ten first stones which had ascended from the pit, and carried them together, each stone by itself.
CHAPTER IV
And as they stood together around the gate, those who seemed to be strong carried them, and they stooped down under the corners of the stone; and the others stooped down under the sides of the stones. And in this way they carried all the stones. And they carried them through the gate as they were commanded, and gave them to the men for the tower; and they took the stones and proceeded with the building. Now the tower was built upon the great rock, and above the gate. Those ten stones were prepared as the foundation for the building of the tower. And the rock and gate were the support of the whole of the tower. And after the ten stones other twenty [five] came up out of the pit, and these were fired into the building of the tower, being carried by the virgins as before. And after these ascended thirty-five. And these in like manner were fitted into the tower. And after these other forty stones came up; and all these were cast into the building of the tower, [and there were four rows in the foundation of the tower, ] and they ceased ascending from the pit. And the builders also ceased for a little. And again the six men commanded the multitude of the crowd to bear stones from the mountains for the building of the tower. They were accordingly brought from all the mountains of various, colours, and being hewn by the men were given to the virgins; and the virgins carried them through the gate, and gave them for the building of the tower. And when the stones of various colours were placed in the building, they all became white alike, and lost their different colours. And certain stones were given by the men for the building, and these did not become shining; but as they were placed, such also were they found to remain: for they were not given by the virgins, nor carried through the gate. These stones, therefore, were not in keeping with the others in the building of the tower. And the six men, seeing these unsuitable stones in the building, commanded them to be taken away, and to be carried away down to their own place whence they had been taken; [and being removed one by one, they were laid aside; and] they say to the men who brought the stones, "Do not ye bring any stones at all for the building, but lay them down beside the tower, that the virgins may carry them through the gate, and may give them for the building. For unless," they said, "they be carried through the gate by the hands of the virgins, they cannot change their colours: do not toil, therefore," they said, "to no purpose."
CHAPTER V
And on that day the building was finished, but the tower was not completed; for additional building was again about to be added, and there was a cessation in the building. And the six men commanded the builders all to withdraw a little distance, and to rest, but enjoined the virgins not to withdraw from the tower; and it seemed to me that the virgins had been left to guard the tower. Now after all had withdrawn, and were resting themselves, I said to the Shepherd, "What is the reason that the building of the tower was not finished? "The tower," he answered, "cannot be finished just yet, until the Lord of it come and examine the building, in order that, if any of the stones be found to be decayed, he may change them: for the tower is built according to his pleasure." "I would like to know, sir," I said, "what is the meaning of the building of this tower, and what the rock and gate, and the mountains, and the virgins mean, and the stones that ascended from the pit, and were not hewn, but came as they were to the building. Why, in the first place, were ten stones placed in the foundation, then twenty-five, then thirty-five, then forty? and I wish also to know about the stones that went to the building, and were again taken out and returned to their own place? On all these points put my mind at rest, sir, and explain them to me." "If you are not found to be curious about trifles," he replied, "you shall know everything. For after a few days [we shall come hither, and you will see the other things that happen to this tower, and will know accurately all the similitudes." After a few days ] we came to the place where we sat down. And he said to me, "Let us go to the tower; for the master of the tower is coming to examine it." And we came to the tower, and there was no one at all near it, save the virgins only. And the Shepherd asked the virgins if perchance the master of the tower had come; and they replied that he was about to come to examine the building.
CHAPTER VI
And, behold, after a little I see an array of many men coming, and in the midst of them one man of so remarkable a size as to overtop the tower. And the six men who had worked upon the building were with him, and many other honourable men were around him. And the virgins who kept the tower ran forward and kissed him, and began to walk near him around the tower. And that man examined the building carefully, feeling every stone separately; and holding a rod in his hand, he struck every stone in the building three times. And when he struck them, some of them became black as soot, and some appeared as if covered with scabs, and some cracked, and some mutilated, and some neither white nor black, and some rough and not in keeping with the other stones, and some having Every many] stains: such were the varieties of decayed stones that were found in the building. He ordered all these to be taken out of the tower, and to be laid down beside it, and other stones to be brought and put in their stead. [And the builders asked him from what mountain he wished them to be brought and put in their place. ] And he did not command them to be brought from the mountains, [but he bade them be brought from a certain plain which was near at hand. ] And the plain was dug up, and shining rectangular stones were found, and some also of a round shape; and all the stones which were in that plain were brought, and carried through the gate by the virgins. And the rectangular stones were hewn, and put in place of those that were taken away; but the rounded stones were not put into the building, because they were hard to hew, and appeared to field slowly to the chisel; they were deposited, however, beside the tower, as if intended to be hewn and used in the building, for they were exceedingly brilliant.
CHAPTER VII
The glorious man, the lord of the whole tower, having accordingly finished these alterations, called to him the Shepherd, and delivered to him all the stones that were lying beside the tower, that had been rejected from the building, and said to him, "Carefully clean all these stones, and put aside such for the building of the tower as may harmonize with the others; and those that do not, throw far away from the tower." [Having given these orders to the Shepherd, he departed from the tower ], with all those with whom he had come. Now the virgins were standing around the tower, keeping it. I said again to the Shepherd, "Can these stones return to the building of the tower, after being rejected?" He answered me, and said, "Do you see these stones?" "I see them, sir," I replied. "The greater part of these stones," he said, "I will hew, and put into the building, and they will harmonize with the others."
"How, sir," I said, "can they, after being cut all round about, fill up the same space?" He answered, "Those that shall be found small will be thrown into the middle of the building, and those that are larger will be placed on the outside, and they will hold them together." Having spoken these words, he said to me, "Let us go, and after two days let us come and clean these stones, and cast them into the building; for all things around the tower must be cleaned, lest the Master come suddenly? and find the places about the tower dirty, and be displeased, and these stones be not returned for the building of the tower, and I also shall seem to be neglectful towards the Master." And after two days we came to the tower, and he said to me, "Let us examine all the stones, and ascertain those which may return to the building." I said to him, "Sir, let us examine them!"
CHAPTER VIII,
And beginning, we first examined the black stones: And such as they had been taken out of the building, were they found to remain; and the Shepherd ordered them to be removed out of the tower, and to be placed apart. Next he examined those that had scabs; and he took and hewed many of these, and commanded the virgins to take them up and cast them into the building. And the virgins lifted them up, and put them in the middle of the building of the tower. And the rest he ordered to be laid down beside the black ones; for these, too, were found to be black. He next examined those that had cracks; and he hewed many of these, and commanded them to be carried by the virgins to the building: and they were placed on the outside, because they were found to be sounder than the others; but the rest, on account of the multitude of the cracks, could not be hewn, and for this reason, therefore, they were rejected from the building of the tower. He next examined the chipped stones, and many amongst these were found to be black, arid some to have great crocks. And these also he commanded to be laid down along with those which had been rejected. But the remainder, after being cleaned and hewn, he commanded to be placed in the building. And the virgins took them up, and fitted them into the middle of the building of the tower, for they were somewhat weak. He next examined those that were half white and half black, and many of them were found to be black. And he commanded these also to be taken away along with those which had been rejected. And the rest were all taken away by the virgins; for, being white, they were fitted by the virgins themselves into the building. And they were placed upon the outside, because they were found to be sound, so as to be able to support those which were placed in the middle, for no part of them at all was chipped. He next examined those that were rough and hard; and a few of them were rejected because they could not be hewn, as they were found exceedingly hard. But the rest of them were hewn, and carried by the virgins, and fitted into the middle of the building of the tower; for they were somewhat weak. He next examined those that had stains; and of these a very few were black, and were thrown aside with the others; but the greater part were found to be bright, and these were fitted by the virgins into the building, but on account of their strength were placed on the outside.
CHAPTER IX
He next came to examine the white and rounded stones, and said to me, "What are we to do with these stones? "How do I know, sir? "I replied. "Have you no intentions regarding them? "Sir," I answered, "I am not acquainted with this art, neither am I a stone-cutter, nor can I tell." "Do you not see," he said, "that they are exceedingly round? and if I wish to make them ractangular, a large portion of them must be cut away; for some of them must of necessity be put into the building." "If therefore," I said, "they must, why do you torment yourself, and not at once choose for the building those which you prefer, and fit them into it?" He selected the larger ones among them, and the shining ones, and hewed them; and the virgins carried and fitted them into the outside parts of the building. And the rest which remained over were carded away, and laid down on the plain from which they were brought. They were not, however, rejected, "because," he said, "there remains yet a little addition to be built to the tower. And the lord of this tower wishes all the stones to be fitted into the building, because they are exceedingly bright." And twelve women were called, very beautiful in form, clothed in black, and with dishevelled hair. And these women seemed to me to be fierce. But the Shepherd commanded them to lift the stones that were rejected from the building, and to carry them away to the mountains from which they had been brought. And they were merry, and carded away all the stones, and put them in the place whence they had been taken. Now after all the stones were removed, and there was no longer a single one lying around the tower, he said, "Let us go round the tower and see, lest there be any defect in it." So I went round the tower along with him. And the Shepherd, seeing that the tower was beautifully built, rejoiced exceedingly; for the tower was built in such a way, that, on seeing it, I coveted the building of it, for it was constructed as if built of one stone, without a single joining. And the stone seemed as if hewn out of the rock; having to me the appearance of a monolith.
CHAPTER X
And as I walked along with him, I was full of joy, beholding so many excellent things. And the Shepherd said to me, "Go and bring unslacked lime and fine-baked clay, that I may fill up the forms of the stones that were taken and thrown into the building; for everything about the tower must be smooth." And I did as he commanded me, and brought it to him. "Assist me," he said, "and the work will soon be finished." He accordingly filled up the forms of the stones that were returned to the building, and commanded the places around the tower to be swept and to be cleaned; and the virgins took brooms and swept the place, and carried all the dirt out of the tower, and brought water, and the ground around the tower became cheerful and very beautiful. Says the Shepherd to me, "Everything has been cleared away; if the lord of the tower come to inspect it, he can have no fault to find with us." Having spoken these words, he wished to depart; but I laid hold of him by the wallet, and began to adjure him by the Lord that he would explain what he had showed me. He said to me, "I must rest a little, and then I shall explain to you everything; wait for me here until I return." I said to him, "Sir, what can I do here alone?" "You are not alone," he said, "for these virgins are with you." "Give me in charge to them, then," I replied. The Shepherd called them to him, and said to them, "I entrust him to you until I come," and went away. And I was alone with the virgins; and they were rather merry, but were friendly to me, especially the four more distinguished of them.
CHAPTER XI
The virgins said to me, "The Shepherd does not come here today." "What, then," said I, "am I to do?" They replied, "Wait for him until he comes; and if he comes he will converse with you, and if he does not come you will remain here with us until he does come." I said to them, "I will wait for him until it is late; and if he does not arrive, I will go away into the house, and come back early in the morning." And they answered and said to me, "You were entrusted to us; you cannot go away from us." "Where, then," I said, "am I to remain? "You will sleep with us," they replied, "as a brother, and not as a husband: for you are our brother, and for the time to come we intend to abide with you, for we love you exceedingly!" But I was ashamed to remain with them. And she who seemed to be the first among them began to kiss me. [And the others seeing her kissing me, began also to kiss me], and to lead me round the tower, and to play with me. And I, too, became like a young man, and began to play with them: for some of them formed a chorus, and others danced, and others sang; and I, keeping silence, walked with them around the tower, and was merry with them. And when it grew late I wished to go into the house; and they would not let me, but detained me. So I remained with them during the night, and slept beside the tower. Now the virgins spread their linen tunics on the ground, and made me lie down in the midst of them; and they did nothing at all but pray; and I without ceasing prayed with them, and not less than they. And the virgins rejoiced because I thus prayed. And I remained there with the virgins until the next day at the second hour. Then the Shepherd returned, and said to the virgins, "Did you offer him any insult? "Ask him," they said. I said to him, "Sir, I was delighted that I remained with them." "On what," he asked, "did you sup? "I supped, sir," I replied, "on the words of the Lord the whole night." "Did they receive you well?" he inquired. "Yes, sir," I answered. "Now," he said, "what do you wish to hear first?" "I wish to hear in the order," I said, "in which you showed me from the beginning. I beg of you, sir, that as I shall ask you, so also you will give me the explanation." "As you wish," he replied, "so also will I explain to you, and will conceal nothing at all from you."
CHAPTER XII
"First of all, sir," I said, "explain this to me: What is the meaning of the rock and the gate?" "This rock," he answered, "and this gate are the Son of God." "How, sir?" I said; "the rock is old, and the gate is new." "Listen," he said, "and understand, O ignorant man. The Son of God is older than all His creatures, so that He was a fellow-councillor with the Father in His work of creation: for this reason is He old." "And why is the gate new, sir?" I said. "Because," he answered, "He became manifest in the last days of the dispensation: for this reason the gate was made new, that they who are to be saved by it might enter into the kingdom of God. You saw," he said, "that those stones which came in through the gate were used for the building of the tower, and that those which did not come, were again thrown back to their own place? "I saw, sir," I replied. "In like manner," he continued, "no one shall enter into the kingdom of God unless he receive His holy name. For if you desire to enter into a city, and that city is surrounded by a wall, and has but one gate, can you enter into that city save through the gate which it has?" "Why, how can it be otherwise, sir?" I said. "If, then, you cannot enter into the city except through its gate, so, in like manner, a man cannot otherwise enter into the kingdom of God than by the name of His beloved Son. You saw," he added, "the multitude who were building the tower?" "I saw them, sir," I said. "Those," he said, "are all glorious angels, and by them accordingly is the Lord surrounded. And the gate is the Son of God. This is the one entrance to the Lord. In no other way, then, shall any one enter in to Him except through His Son. You saw," he continued, "the six men, and the tail and glorious man in the midst of them, who walked round the tower, and rejected the stones from the building? "I saw him, sir," I answered. "The glorious man," he said, "is the Son of God, and those six glorious angels are those who support Him on the right hand and on the left. None of these glorious angels," he continued, "will enter in unto God apart from Him. Whosoever does not receive His name, shall not enter into the kingdom of God."
CHAPTER XIII
"And the tower," I asked, "what does it mean? "This tower," he replied, "is the Church." "And these virgins, who are they?" "They are holy spirits, and men cannot otherwise be found in the kingdom of God unless these have put their clothing upon them: for if you receive the name only, and do not receive from them the clothing, they are of no advantage to you. For these virgins are the powers of the Son of God. If you bear His name but possess not His power, it will be in vain that you bear His name. Those stones," he continued, "which you saw rejected bore His name, but did not put on the clothing of the virgins." "Of what nature is their clothing, sir?" I asked. "Their very names," he said, "are their clothing. Every one who bears the name of the Son of God, ought to bear the names also of these; for the Son Himself bears the names of these virgins. As many stones," he continued, "as you saw [come into the building of the tower through the hands ] of these virgins, and remaining, have been clothed with their strength. For this reason you see that the tower became of one stone with the rock. So also they who have believed on the Lord through His Son, and are clothed with these spirits, shall become one spirit, one body, and the colour of their garments shall be one. And the dwelling of such as bear the names of the virgins is in the tower." "Those stones, sir, that were rejected," I inquired, "on what account were they rejected? for they passed through the gate, and were placed by the hands of the virgins in the building of the tower." "Since you take an interest in everything," he replied, "and examine minutely, hear about the stones that were rejected. These all," he said, "received the name of God, and they received also the strength of these virgins. Having received, then, these spirits, they were made strong, and were with the servants of God; and theirs was one spirit, and one body, and one clothing. For they were of the same mind, and wrought righteousness. After a certain time, however, they were persuaded by the women whom you saw clothed in black, and having their shoulders exposed and their hair dishevelled, and beautiful in appearance. Having seen these women, they desired to have them, and clothed themselves with their strength, and put off the strength of the virgins. These, accordingly, were rejected from the house of God, and were given over to these women. But they who were not deceived by the beauty of these women remained in the house of God. You have," he said, "the explanation of those who were rejected."
CHAPTER XIV
"What, then, sir," I said, "if these men, being such as they are, repent and put away their desires after these women, and return again to the virgins, and walk in their strength and in their works, shall they not enter into the house of God? "They shall enter in," he said, "if they put away the works of these women, and put on again the strength of the virgins, and walk in their works. For on this account was there a cessation in the building, in order that, if these repent, they may depart into the building of the tower. But if they do not repent, then others will come in their place, and these at the end will be cast out. For all these things I gave thanks to the Lord, because He had pity on all that call upon His name; and sent the angel of repentance to us who sinned against Him, and renewed our spirit; and when we were already destroyed, and had no hope of life, He restored us to newness of life." "Now, sir," I continued, "show me why the tower was not built upon the ground, but upon the rock and upon the gate." "Are you still," he said, "without sense and understanding? "I must, sir," I said, "ask you of all things, because I am wholly unable to understand them; for all these things are great and glorious, and difficult for man to understand." "Listen," he said: "the name of the Son of God is great, and cannot be contained, and supports the whole world. If, then, the whole creation is supported by the Son of God, what think ye of those who are called by Him, and bear the name of the Son of God, and walk in His commandments? do you see what kind of persons He supports? Those who bear His name with their whole heart. He Himself, accordingly, became a foundation to them, and supports them with joy, because they are not ashamed to bear His name."
CHAPTER XV.
"Explain to me, sir," I said, "the names of these virgins, and of those women who were clothed in black raiment." "Hear," he said, "the names of the stronger virgins who stood at the comers. The first is Faith, the second Continence, the third Power, the fourth Patience. And the others standing in the midst of these have the following names: Simplicity, Innocence, Purity, Cheerfulness, Truth, Understanding, Harmony, Love. He who bears these names and that of the Son of God will be able to enter into the kingdom of God. Hear, also," he continued, "the names of the women who had the black garments; and of these four are stronger than the rest. The first is Unbelief, the second: Incontinence, the third Disobedience, the fourth Deceit. And their followers are called Sorrow, Wickedness, Wantonness, Anger, Falsehood, Folly, Backbiting, Hatred. The servant of God who bears these names shall see, indeed, the kingdom of God, but shall not enter into it." "And the stones, sir," I said, "which were taken out of the pit and fitted into the building: what are they?" "The first," he said, "the ten, viz, that were placed as a foundation, are the first generation, and the twenty-five the second generation, of righteous men; and the thirty-five are the prophets of God and His ministers; and the forty are the apostles and teachers of the preaching of the Son of God." "Why, then, sir," I asked, "did the virgins carry these stones also through the gate, and give them for the building of the tower?" "Because," he answered, "these were the first who bore these spirits, and they never departed from each other, neither the spirits from the men nor the men from the spirits, but the spirits remained with them until their falling asleep. And unless they had had these spirits with them, they would not have been of use for the building of this tower."
CHAPTER XVI
"Explain to me a little further, sir," I said. "What is it that you desire?" he asked. "Why, sir," I said, "did these stones ascend out of the pit, and be applied to the building of the tower, after having borne these spirits? "They were obliged," he answered, "to ascend through water in order that they might be made alive; for, unless they laid aside the deadness of their life, they could not in any other way enter into the kingdom of God. Accordingly, those also who fell asleep received the seal of the Son of God. For," he continued, "before a man bears the name of the Son of God s he is dead; but when he receives the seal he lays aside his deadness, and obtains life. The seal, then, is the water: they descend into the water dead, and they arise alive. And to them, accordingly, was this seal preached, and they made use of it that they might enter into the kingdom of God." "Why, sir," I asked, "did the forty stones also ascend with them out of the pit, having already received the seal?" "Because," he said, "these apostles and teachers who preached the name of the Son of God, after falling asleep in the power and faith of the Son of God, preached it not only to those who were asleep, but themselves also gave them the seal of the preaching. Accordingly they descended with them into the water, and again ascended. [But these descended alive and rose up again alive; whereas they who had previously fallen asleep descended dead, but rose up again alive. ] By these, then, were they quickened and made to know the name of the Son of God. For this reason also did they ascend with them, and were fitted along with them into the building of the tower, and, untouched by the chisel, were built in along with them. For they slept in righteousness and in great purity, but only they had not this seal. You have accordingly the explanation of these also."
CHAPTER XVII
"I understand, sir," I replied. "Now, sir," I continued, "explain to me, with respect to the mountains, why their forms are various and diverse."
"Listen," he said: "these mountains are the twelve tribes, which inhabit the whole world. The Son of God, accordingly, was preached unto them by the apostles." "But why are the mountains of various kinds, some having one form, and others another? Explain that to me, sir." "Listen," he answered: "these twelve tribes that inhabit the whole world are twelve nations. And they vary in prudence and understanding. As numerous, then, as are the varieties of the mountains which you saw, are also the diversities of mind and understanding among these nations. And I will explain to you the actions of each one." "First, sir," I said, "explain this: why, when the mountains are so diverse, their stones, when placed in the building, became one colour, shining like those also that had ascended out of the pit." "Because," he said, "all the nations that dwell under heaven were called by hearing and believing upon the name of the Son of God. Having, therefore, received the seal, they had one understanding and one mind; and their faith became one, and their love one, and with the name they bore also the spirits of the virgins. On this account the building of the tower became of one colour, bright as the sun. But after they had entered into the same place, and became one body, certain of these defiled themselves, and were expelled from the race of the righteous, and became again what they were before, or rather worse."
CHAPTER XVIII
"How, sir," I said, "did they become worse, after having known God?" "He that does not know God," he answered, "and practises evil, receives a certain chastisement for his wickedness; but he that has known God, ought not any longer to do evil, but to do good. If, accordingly, when he ought to do good, he do evil, does not he appear to do greater evil than he who does not know God? For this reason, they who have not known God and do evil are condemned to death; but they who have known God, and have seen His mighty works, and still continue in evil, shall be chastised doubly, and shall die for ever. In this way, then, will the Church of God be purified. For as you saw the stones rejected from the tower, and delivered to the evil spirits, and cast out thence, so [they also shall be cast out, and ] there shall be one body of the purified; as the tower also became, as it were, of one stone after its purification. In like manner also shall it be with the Church of God, after it has been purified, and has rejected the wicked, and the hypocrites, and the blasphemers, and the waverers, and those who commit wickedness of different kinds. After these have been cast away, the Church of God shall be one body, of one mind, of one understanding, of one faith, of one love. And then the Son of God will be exceeding glad, and shall rejoice over them, because He has received His people pure." "All these things, sir," I said, "are great and glorious.
"Moreover, sir," I said, "explain to me the power and the actions of each one of the mountains, that every soul, trusting in the Lord, and hearing it, may glorify His great, and marvellous, and glorious name." "Hear," he said, "the diversity of the mountains and of the twelve nations.
CHAPTER XIX
"From the first mountain, which was black, they that believed are the following: apostates and blasphemers against the Lord, and betrayers of the servants of God. To these repentance is not open; but death lies before them, and on this account also are they black, for their race is a lawless one. And from the second mountain, which was bare, they who believed are the following: hypocrites, and teachers of wickedness. And these, accordingly, are like the former, not having any fruits of righteousness; for as their mountain was destitute of fruit, so also such men have a name indeed, but are empty of faith, and there is no fruit of truth in them. They indeed have repentance in their power, if they repent quickly; but if they are slow in so doing, they shall die along with the former." "Why, sir," I said, "have these repentance, but the former not? for their actions are nearly the same." "On this account,"
he said, "have these repentance, because they did not blaspheme their Lord, nor become betrayers of the servants of God; but on account of their desire of possessions they became hypocritical, and each one taught according to the desires of men that were sinners. But they will suffer a certain punishment; and repentance is before them, because they were not blasphemers or traitors.
CHAPTER XX
"And from the third mountain, which had thorns and thistles, they who believed are the following. There are some of them rich, and others immersed in much business. The thistles are the rich, and the thorns are they who are immersed in much business. Those, [accordingly, who are entangled in many various kinds of business, do not ] cleave to the servants of God, but wander away, being choked by their business transactions; and the rich cleave with difficulty to the servants of God, fearing lest these should ask something of them. Such persons, accordingly, shall have difficulty in entering the kingdom of God. For as it is disagreeable to walk among thistles with naked feet, so also it is hard for such to enter the kingdom of God.
But to all these repentance, and that speedy, is open, in order that what they did not do in former times they may make up for in these days, and do some good, and they shall live unto God. But if they abide in their deeds, they shall be delivered to those women, who will put them to death.
CHAPTER XXI
"And from the fourth mountain, which had much grass, the upper parts of the plants green, and the parts about the roots withered, and some also scorched by the sun, they who believed are the following: the doubtful, and they who have the Lord upon their lips, but have Him not in their heart. On this account their foundations are withered, and have no strength; and their words alone live, while their works are dead. Such persons are [neither alive nor ] dead. They resemble, therefore, the waverers: for the wavering are neither withered nor green, being neither living nor dead. For as their blades, on seeing the sun, were withered, so also the wavering, when they hear of affliction, on account of their fear, worship idols, and are ashamed of the name of their Lord. Such, then, are neither alive nor dead. But these also may yet live, if they repent quickly; and if they do not repent, they are already delivered to the women, who take away their life.
CHAPTER XXII.
"And from the fifth mountain, which had green grass, and was rugged, they who believed are the following: believers, indeed, but slow to learn, and obstinate, and pleasing themselves, wishing to know everything, and knowing nothing at all. On account of this obstinacy of theirs, understanding departed from them, and foolish senselessness entered into them. And they praise themselves as having wisdom, and desire to become teachers, although destitute of sense. On account, therefore, of this loftiness of mind, many became vain, exalting themselves: for self-will and empty confidence is a great demon. Of these, accordingly, many were rejected, but some repented and believed, and subjected themselves to those that had understanding, knowing their own foolishness. And to the rest of this class repentance is open; for they were not wicked, but rather foolish, and without understanding. If these therefore repent, they will live unto God; but if they do not repent, they shall have their dwelling with the women who wrought wickedness among them.
CHAPTER XXIII.
"And those from the sixth mountain, which had clefts large and small, and decayed grass in the clefts, who believed, were the following: they who occupy the small clefts are those who bring charges against one another, and by reason of their slanders have decayed in the faith. Many of them, however, repented; and the rest also will repent when they hear my commandments, for their slanders are small, and they will quickly repent. But they who occupy the large clefts are persistent in their slanders, and vindictive in their anger against each other. These, therefore, were thrown away from the tower, and rejected from having a part in its building. Such persons, accordingly, shall have difficulty in living. If our God and Lord, who rules over all things, and has power over all His creation, does not remember evil against those who confess their sins, but is merciful, does man, who is corruptible and full of sins, remember evil against a fellow-man, as if he were able to destroy or to save him? I, the angel of repentance, say unto you, As many of you as are of this way of thinking, lay it aside, and repent, and the Lord will heal your former sins, if you purify yourselves from this demon; but if not, you will be delivered over to him for death.
CHAPTER XXIV.
"And those who believed from the seventh mountain, on which the grass was green and flourishing, and the whole of the mountain fertile, and every kind of cattle and the fowls of heaven were feeding on the grass on this mountain, and the grass on which they pastured became more abundant, were the following: they were always simple, and harmless, and blessed, bringing no charges against one another, but always rejoicing greatly because of the servants of God, and being clothed with the holy spirit of these virgins, and always having pity on every man, and giving aid from their own labour to every man, without reproach and without hesitation. The Lord, therefore, seeing their simplicity and all their meekness, multiplied them amid the labours of their hands, and gave them grace in all their doings. And I, the angel of repentance, say to you who are such, Continue to be such as these, and your seed will never be blotted out; for the Lord has made trial of you, and inscribed you in the number of us, and the whole of your seed will dwell with the Son of God; for ye have received of His Spirit.
CHAPTER XXV.
"And they who believed from the eighth mountain, where were the many fountains, and where all the creatures of God drank of the fountains, were the following: apostles, and teachers, who preached to the whole world, and who taught solemnly and purely the word of the Lord, and did not at all fall into evil desires, but walked always in righteousness and truth, according as they had received the Holy Spirit. Such persons, therefore, shall enter in with the angels.
CHAPTER XXVI.
"And they who believed from the ninth mountain, which was deserted, and had in it creeping things and wild beasts which destroy men, were the following: they who had the stains as servants, who discharged their duty ill, and who plundered widows and orphans of their livelihood, and gained possessions for themselves from the ministry, which they had received. If, therefore, they remain under the dominion of the same desire, they are dead, and there is no hope of life for them; but if they repent, and finish their ministry in a holy manner, they shall be able to live. And they who were covered with scabs are those who have denied their Lord, and have not returned to Him again; but becoming withered and desert-like, and not cleaving to the servants of God, but living in solitude, they destroy their own souls. For as a vine, when left within an enclosure, and meeting with neglect, is destroyed, and is made desolate by the weeds, and in time grows wild, and is no longer of any use to its master, so also are such men as have given themselves up, and become useless to their Lord, from having contracted savage habits. These men, therefore, have repentance in their power, unless they are found to have denied from the heart; but if any one is found to have denied from the heart, I do not know if he may live. And I say this not for these present days, in order that any one who has denied may obtain repentance, for It is impossible for him to be saved who now intends to deny his Lord; but to those who denied Him long ago, repentance seems to be possible. If, therefore, any one intends to repent, let him do so quickly, before the tower is completed; for if not, he will be utterly destroyed by the women. And the chipped stones are the deceitful and the slanderers; and the wild beasts. which you saw on the ninth mountain, are the same. For as wild beasts destroy and kill a man by their poison, so also do the words of such men destroy and ruin a man. These, accordingly, are mutilated in their faith, on account of the deeds which they have done in themselves; yet some repented, and were saved. And the rest, who are of such a character, can be saved if they repent; but if they do not repent, they will perish with those women, whose strength they have assumed.
CHAPTER XXVII.
"And from the tenth mountain, where were trees which overshadowed certain sheep, they who believed were the following: bishops given to hospitality, who always gladly received into their houses the servants of God, without dissimulation. And the bishops never failed to protect, by their service, the widows, and those who were in want, and always maintained a holy conversation. All these, accordingly, shall be protected by the Lord for ever. They who do these things are honourable before God, and their place is already with the angels, if they remain to the end serving God.
CHAPTER XXVIII.
"And from the eleventh mountain, where were trees full of fruits, adorned with fruits of various kinds, they who believed were the following: they who suffered for the name of the Son of God, and who also suffered cheerfully with their whole heart, and laid down their lives." "Why, then, sir," I said, "do all these trees bear fruit, and some of them fairer than the rest? "Listen," he said: "all who once suffered for the name of the Lord are honourable before God; and of all these the sins were remitted, because they suffered for the name of the Son of God. And why their fruits are of various kinds, and some of them superior, listen. All," he continued, "who were brought before the authorities and were examined, and did not deny, but suffered cheerfully--these are held in greater honour with God, and of these the fruit is superior; but all who were cowards, and in doubt, and who reasoned in their hearts whether they would deny or confess, and yet suffered, of these the fruit is less, because that suggestion came into their hearts; for that suggestion--that a servant should deny his Lord--is evil. Have a care, therefore, ye who are planning such things, lest that suggestion remain in your hearts, and ye perish unto God. And ye who suffer for His name ought to glorify God, because He deemed you worthy to bear His name, that all your sins might be healed. [Therefore, rather deem yourselves happy], and think that ye have done a great thing, if any of you suffer on account of God. The Lord bestows upon you life, and ye do not understand, for your sins were heavy; but if you had not suffered for the name of the Lord, ye would have died to God on account of your sins. These things I say to you who are hesitating about denying or confessing: acknowledge that ye have the Lord, lest, denying Him, ye be delivered up to prison. If the heathen chastise their slaves, when one of them denies his master, what, think ye, will your Lord do, who has authority over all men? Put away these counsels out of your hearts, that you may live continually unto God.
CHAPTER XXIX.
"And they who believed from the twelfth mountain, which was white, are the following: they are as infant children, in whose hearts no evil originates; nor did they know what wickedness is, but always remained as children. Such accordingly, without doubt, dwell in the kingdom of God, because they defiled in nothing the commandments of God; but they remained like children all the days of their life in the same mind. All of you, then, who shall remain stedfast, and be as children, without doing evil, will be more honoured than all who have been previously mentioned; for all infants are honourable before God, and are the first persons with Him. Blessed, then, are ye who put away wickedness from yourselves, and put on innocence. As the first of all will you live unto God."
After he had finished the similitudes of the mountains, I said to him, "Sir, explain to me now about the stones that were taken out of the plain, and put into the building instead of the stones that were taken out of the tower; and about the round stones that were put into the building; and those that still remain round."
CHAPTER XXX.
"Hear," he answered, "about all these also. The stones taken out of the plain and put into the building of the tower instead of those that were rejected, are the roots of this white mountain. When, therefore, they who believed from the white mountain were all found guileless, the Lord of the tower commanded those from the roots of this mountain to be cast into the building of the tower; for he knew that if these stones were to go to the building of the tower, they would remain bright, and not one of them become black. But if he had so resolved with respect to the other mountains, it would have been necessary for him to visit that tower again, and to cleanse it. Now all these persons were found white who believed, and who will yet believe, for they are of the same race. This is a happy race, because it is innocent. Hear now, further, about these round and shining stones. All these also are from the white mountain. Hear, moreover, why they were found round: because their riches had obscured and darkened them a little from the truth, although they never departed from God; nor did any evil word proceed out of their mouth, but all justice, virtue, and truth. When the Lord, therefore, saw the mind of these persons, that they were born good, and could be good, He ordered their riches to be cut down, not to be taken s away for ever, that they might be able to do some good with what was left them; and they will live unto God, because they are of a good race. Therefore were they rounded a little by the chisel, and put in the building of the tower.
CHAPTER XXXI.
"But the other round stones, which had not yet been adapted to the building of the tower, and had not yet received the seal, were for this reason put back into their place, because they are exceedingly round. Now this age must be cut down in these things, and in the vanities of their riches, and then they will meet in the kingdom of God; for they must of necessity enter into the kingdom of God, because the Lord has blessed this innocent race. Of this race. therefore, no one will perish; for although any of them be tempted by the most wicked devil, and commit sin, he will quickly return to his Lord.
I deem you happy, I, who am the messenger of repentance, whoever of you are innocent as children, because your part is good, and honourable before God.
Moreover, I say to you all, who have received the seal of the Son of God, be clothed with simplicity, and be not mindful of offences, nor remain in wickedness. Lay aside, therefore, the recollection of your offences and bitternesses, and you will be formed in one spirit. And heal and take away from you those wicked schisms, that if the Lord of the flocks come, He may rejoice concerning you. And He will rejoice, if He find all things sound, and none of you shall perish. But if He find any one of these sheep strayed, woe to the shepherds! And if the shepherds themselves have strayed, what answer will they give Him for their flocks? Will they perchance say that they were harassed by their flocks? They will not be believed, for the thing is incredible that a shepherd could suffer from his flock; rather will he be punished on account of his falsehood. And I myself am a shepherd, and I am under a most stringent necessity of rendering an account of you.
CHAPTER XXXII.
"Heal yourselves, therefore, while the tower is still building. The Lord dwells in men that love peace, because He loved peace; but from the contentious and the utterly wicked He is far distant. Restore to Him, therefore, a spirit sound as ye received it. For when you have given to a fuller a new garment, and desire to receive it back entire at the end, if, then, the fuller return you a torn garment, will you take it from him, and not rather be angry, and abuse him, saying, 'I gave you a garment that was entire:
why have you rent it, and made it useless, so that it can be of no use on account of the rent which you have made in it?' Would you not say all this to the fuller about the rent which you found in your garment? If, therefore, you grieve about your garment, and complain because you have not received it entire, what do you think the Lord will do to you, who gave you a sound spirit, which you have rendered altogether useless, so that it can be of no service to its possessor? for its use began to be unprofitable, seeing it was corrupted by you. Will not the Lord, therefore, because of this conduct of yours regarding His Spirit, act in the same way, and deliver you over to death? Assuredly, I say, he will do the same to all those whom He shall find retaining a recollection of offences. Do not trample His mercy under foot, He says, but rather honour Him, because He is so patient with your sins, and is not as ye are. Repent, for it is useful to you.
CHAPTER XXXIII.
"All these things which are written above, I, the Shepherd, the messenger of repentance, have showed and spoken to the servants of God. If therefore ye believe, and listen to my words, and walk in them, and amend your ways, you shall have it in your power to live: but if you remain in wickedness, and in the recollection of offences, no sinner of that class will live unto God. All these words which I had to say have been spoken unto you."
The Shepherd said to me," Have you asked me everything?" And I replied, "Yes, sir." "Why did you not ask me about the shape of the stones that were put into the building, that I might explain to you why we filled up the shapes?" And I said, "I forgot, sir." "Hear now, then," he said, "about this also. These are they who have now heard my commandments, and repented with their whole hearts. And when the Lord saw that their repentance was good and pure, and that they were able to remain in it, He ordered their former sins to be blotted out. For these shapes were their sins, and they were levelled down, that they might not appear."
Tenth Similitude
CONCERNING REPENTANCE AND ALMS-GIVING.
CHAPTER I.
After I had fully written down this book, that messenger who had delivered me to the Shepherd came into the house in which I was, and sat down upon a couch, and the Shepherd stood on his fight hand. He then called me, and spoke to me as follows: "I have delivered you and your house to the Shepherd, that you may be protected by him." "Yes, sir," I said. "If you wish, therefore, to be protected," he said, from all annoyance, and from all harsh treatment, and to have success in every good work and word, and to possess all the virtues of righteousness, walk in these commandments which he has given you, and you will be able to subdue all wickedness. For if you keep those commandments, every desire and pleasure of the world will be subject to you, and success will attend you in every good work. Take unto yourself his experience and moderation, and say to all that he is in great honour and dignity with God, and that he is a president with great power, and mighty in his office. To him alone throughout the whole world is the power of repentance assigned. Does he seem to you to be powerful? But you despise his experience, and the moderation which he exercises towards you."
CHAPTER II.
I said to him, "Ask himself, sir, whether from the time that he has entered my house I have done anything improper, or have offended him in any respect." He answered, "I also know that you neither have done nor will do anything improper, and therefore I speak these words to you, that you may persevere. For he had a good report of you to me, and you will say these words to others, that they also who have either repented or will still repent may entertain the same feelings with you, and he may report well of these to me, and I to the Lord." And I said, "Sir, I make known to every man the great works of God: and I hope that all those who love them, and have sinned before, on heating these words, may repent, and receive life again." "Continue, therefore, in this ministry, and finish it. And all who follow out his commands shall have life, and great honour with the Lord. But those who do not keep his commandments, flee from his life, and despise him. But he has his own honour with the LOrd. All, therefore, who shall despise him, and not follow his commands, deliver themselves to death, and every one of them will be guilty of his own blood.
But I enjoin you, that you obey his commands, and you will have a cure for your former sins.
CHAPTER III.
"Moreover, I sent you these virgins, that they may dwell with you. For I saw that they were courteous to you. You will therefore have them as assistants, that you may be the better able to keep his commands: for it is impossible that these commandments can be observed without these virgins. I see, moreover, that they abide with you willingly; but I will also instruct them not to depart at all from your house: do you only keep your house pure, as they will delight to dwell in a pure abode. For they are pure, and chaste, and industrious, and have all influence with the Lord. Therefore, if they find your house to be pure, they will remain with you; but if any defilement, even a little, befall it, they will immediately withdraw from your house. For these virgins do not at all like any defilement." I said to him, "I hope, sir, that I will please them, so that they may always be willing to inhabit my house. And as he to whom you entrusted me has no complaint against me, so neither will they have." He said to the Shepherd, "I see that the servant of God wishes to live, and to keep these commandments, and will place these virgins in a pure habitation." When he had spoken these words he again delivered me to the Shepherd, and called those virgins, and said to them, "Since I see that you are willing to dwell in his house, I commend him and his house to you, asking that you withdraw not at all from it." And the virgins heard these words with pleasure.
CHAPTER IV
The angel then said to me, "Conduct yourself manfully in this service, and make known to every one the great things of God, and you will have favour in this ministry. Whoever, therefore, shall walk in these commandments, shall have life, and will be happy in his life; but whosoever shall neglect them shall not have life, and will be unhappy in this life. Enjoin all, who are able to act rightly, not to cease well-doing; for, to practise good works is useful to them. And I say that every man ought to be saved from inconveniences. For both he who is in want, and he who suffers inconveniences in his daily life, is in great torture and necessity. Whoever, therefore, rescues a soul of this kind from necessity, will gain for himself great joy. For he who is harassed by inconveniences of this kind, suffers equal torture with him who is in chains. Moreover many, on account of calamities of this sort, when they could not endure them, hasten their own deaths. Whoever, then, knows a calamity of this kind afflicting a man, and does not save him, commits a great sin, and becomes guilty of his blood. Do good works, therefore, ye who have received good from the Lord; lest, while ye delay to do them, the building of the tower be finished, and you be rejected from the edifice: there is now no other tower a-building. For on your account was the work of building suspended. Unless, then, you make haste to do rightly, the tower will be completed, and you will be excluded."
After he had spoken with me he rose up from the couch, and taking the Shepherd and the virgins, he departed. But he said to me that he would send back the Shepherd and the virgins to my dwelling. Amen.
THE BOOK OF THE ROLLS.
ONE OF THE BOOKS OF CLEMENT.
In the name of the Father, and of the Son, and of the Holy Ghost, one God, the merciful Lord.
This book is one of the hidden books of Saint Clement the Apostle, disciple of Simon Cepha, which Saint Clement commanded to be kept secret from the laity. Some of them were called “The Book of the Rolls,” and there are the glorious genealogies and mysteries which our God and Saviour Jesus the Christ committed to his disciples Simon and James, and what things will happen at the end of time, and how the second coming of our Lord the Christ from heaven to the world will happen, and what will become of sinners and such like. This is the sixth of Clement’s books, treasured up in the city of Rome since the time of the Apostles.
Saint Clement said, When our God Jesus the Christ went up to heaven and the disciples were scattered in the regions of the world to evangelize, and to call mankind to the faith and to immersion by baptism, they took disciples, whom they chose and selected to be with them, and to travel about to the countries in the faith of the Christ. Wherefore Simon Cepha took me for a disciple to himself; I believed in him, and in Him that sent him, with a true faith; I recognized that he was chief of the Apostles, to whom were given the keys of heaven and earth, on whom was built the Catholic Apostolic Church of God, which p. 2 the gates of Hell shall not destroy, as our God Jesus the Christ said in the holy Gospel. After a long time he took also my brothers Constans and Constantinus to be his disciples. Twenty years after he had taken me as his disciple, he brought me together with my father and my mother, who was called Metrodora, and committed to me all the mysteries which had been given him by our Lord Jesus the Christ on the Mount of Olives. At that time the rest of the Apostles and all the believers had a struggle with the unbelieving Jews because the Jews were killing every one of the believers whose murder was possible to them. I and my gracious Teacher Simon encompassed some of the countries, and we met with great trouble from the controversy of the Jews, and their questioning about the genealogy of the pure Mary, for their saying about her was that she was not of the children of Judah that they might invalidate by this the coming of our Lord the Christ into the world, and His Incarnation from her. They were increasing [their] bribe of money and other things to the Greeks and the Romans that they might help them in the destruction of the believers and the bringing to nought of their business, and hinder the Apostles from the reading of the Law, lest they should teach out of it about the state of mankind, and how it was in the beginning. When I saw in what misery we were with the Jews, I sought from my gracious Teacher that he would make known to me how mankind were at the beginning, and that he would make me perfect about the reasons, for he had learned everything from the Lord Jesus the Christ, and I was acquainted with the tongue of the Greeks and their books, and was learned in their mysteries, and I had deposited their secrets which had been entrusted to me, [in] my two books called the seventh and the eighth. I informed my Teacher what I conjectured about the envy towards the Lady Mary, and my anxiety at the reproach of the Jews to me that I did not understand the Torah, and their much questioning of me about the creation of our father Adam, and what I had heard with my ears of their insult to the Lady Mary and their p. 3 fiction about her without any resource being possible for me [how] I should refute them in regard to their hateful saying. The Teacher was moved by my excitement, and zeal entered him when I told him about it. He said, “I will put it in order for thee, O my son, as thou hast asked me about it, and will initiate thee in things since the beginning of the creation, and will teach thee the genealogy of the Mother of Mercy, Mary the pure, and its authenticity, and that without doubt she is of the lineage of Judah the son of Jacob and his tribe, and I will relate to thee mysteries, and what reason there was for the fall of the Devil, the prince, from heaven. Know, O my son, that the Lord is the beginning and before the beginning, He who is Infinite, raised above the height, equal with the Highest, there is nothing lower about Him, nothing inward, nothing outward, He is before the beginning, the ancient substance, He who is boundless, whom no intelligence can reach, and no discernment nor quality can comprehend. He was above Being, and with Being, and below Being, the creative Substance, the glorious Light, which darkness reacheth not. Light dwelling in the Light which eyes cannot reach, before creation He was; and He is the Former of forms, whose glory is from Himself and in Himself, and in His Essence. [He is] the Creator of what glorifies Him, that thou mayest learn His divinity and His power, He made the heaven and the earth, He created before harmony the division of things. Angels worship Him, ten homogeneous choirs, I mean by this ten ranks. The highest rank, some of whom are nearest to the throne of the Lord God, pouring out praises in abundance, is the rank of Satanaeel, who was the prince, and praises rose up to God from all the Angels; that was the beginning in the first day which was the holy first day (Sunday), chief of days; early in it God created the upper heaven and the worlds, and the highest rank of Angels, which is the rank of Satanaeel, and the Archangels, and powers, and chiefs, and thrones, and dignities and governors, and cherubim and seraphim, and light, and day and night, and wind and water, and air, and fire and what is like these elements. Verily the Lord formed all this, may His names be sanctified! by the completion of His eternal Word p. 4 without speech, and in the first day in which these things were created, the Holy Spirit hovered over the waters, and in its hovering over them they were blessed and sanctified, and heat was formed in them by which the watery beings are born, and with this were mixed yeasts of the creatures, such as the bird which lays the egg by its wings, and from this is formed the living bird, for by reason of the nature of the heat of flaming fire, it verily reneweth heat in the wings of the bird, and lo! with them it lays an egg in which chickens are formed. Verily the reason why the holy Paraclete hovered over the waters in the form of a bird, was that every winged fowl should be formed in this shape. On the second day God created the lower heaven, which is called the firmament, on which the gaze of men falls, that thou mayest know that the beings of the highest heavens which the heaven of the visible firmament covers are like the nature of the heaven of the firmament, except that the heaven which the eyes reach is separated from the highest heavens. All the heavens are three heavens. The visible firmament, and what is above it; it is called Δίπατον and above it there is flaming fire; and a heaven which is above the fire; and the two heavens are filled with light and fire which created eyes cannot look at. On the second day which is the second of the days (Monday) the Lord, to Whom be praise! separated between the higher water and the lower water. Verily the rising up of the water which was formed in the height that day was like gathered clouds clinging together, and the waters remained resting in the air, none of them inclining to any one district. On the third day (Tuesday) God commanded the waters which were below the firmament that they should be gathered together to one place, that the dry land might be seen. When this happened, the veil was removed which was above the earth and the earth was disclosed. He looked upon it, and it was barren of verdure, [it was] dust and water mixed together. The water was in it and below it and above it, and it was shaken to the blowing of the winds through it. The air went up from the bosom of the earth, and rested in the bosom of its p. 5 crevices and passages that in these caves might arise heat and cold for the service and consolidation of the earth, because the earth was created like a sponge standing above the water. On this day God commanded the earth to bring forth grass and reeds and trees and seeds and roots and other things. On the fourth day (Wednesday) God formed the sun and the moon and the stars that the heat of the sun might be spread over the earth and it should be strengthened by its mellowness and that the moisture communicated to it by the water high above it should be dried up. On the fifth day God commanded the waters to bring forth animals of various colours and forms, some of which should fly in the bosom of the water, and others should fly above the water, and from them should spring the whales and Leviathan, and Behemoth, so terrible in their appearance, and air-fowl and water-fowl. On the sixth day God created from the earth all the beasts, and animals and insects and creeping reptiles. This day is Friday, and on it God created Adam of dust, and formed Eve from his rib. On the seventh day God had completed all creation, and He called it Sabbath. God had created Adam in the third hour of Friday the sixth day. Iblis had laid claim to Godhead which had entered him in the second hour of that day, and God had hurled him down from heaven to earth. Before God the Lord created Adam, rest fell upon all the powers; and God said, ‘Come, let us create a Man in our likeness and form and image.’ When the Angels heard this saying from the Lord they became frightened and much terrified, and they said to one another, ‘What is this great wonder which we hear, and how is it possible that the form of our God and Creator can appear to us?’ Then all the Angels looked towards the right hand of the Lord, which was stretched out above all creation, and all of it was in His right hand. Then they looked towards the right hand of the Lord, and it took from all the earth a little handful of dust, and from all the waters a drop of water, and from the air a soul and a spirit, and from fire the force of heat, and it became in the grasp of the p. 6 Lord portions of the four elements, heat and cold, moisture and drought. Verily God, the glorious and strong, created Adam from these four weak elements, which have no power, that all creatures created from them might hear and obey him: dust, that man might obey him; water, that all that is born of it and in it might obey him; air, that it might be possible for him to breathe it and to feel its breezes, and that its birds might obey him; and fire, that the heat of forces created from it should be a powerful helper to his sense. The reason why God, may His holy names be sanctified! created Adam with His holy hand in His form and image was that he should receive wisdom and speech and animal motion, and for the knowledge concerning things. When the glorious and illustrious Angels saw one like Him in Adam, they were affrighted. The wondrous glory upon his face terrified them, his form appeared shining with divine light greater than the light of the sun, and his body was bright and brilliant like the well-known stars in the crystal. When the figure of Adam drew itself up, he leapt standing; he was in the centre of the earth, he stretched out his right hand and his left hand and put his feet in order upon Golgotha, which is the place where was put the wood (cross) of our Saviour Jesus the Christ. He was dressed with a royal robe, he wore upon his head a diadem of glory and praise and honour and dignity, he was crowned with a royal crown, and there he was made king and priest and prophet. God set him upon a throne of honour, and gathered to what was there all the animals and beasts and birds and all that God had created, and made them stand before Adam. They bent their heads and did obeisance to him, and he called each of them by its name. He made all the creatures obey him and they responded to his command. The Angels and the Powers heard the voice of God, may He be glorified and exalted! saying to Adam, ‘O Adam, I have made thee king and priest and prophet and ruler and chief and governor over all creatures that are made. All creation shall obey thee p. 7 and follow thy voice. Under thy grasp they shall be. To thee alone I have given this power; I have placed thee in possession of all that I have created.’ When the Angels heard this saying from the Lord they redoubled honour and respect to Adam. When the Devil saw the gift that was given to Adam from the Lord, he envied him from that day and the schismatic from God set his mind in cunning towards him to seduce him by his boldness and his curse; and when he denied the grace of the Lord towards him, he became shameless and warlike. God, may His names be sanctified! deprived the Devil of the robe of praise and dignity and called his name Devil, he is a rebel against God, and Satan, because he opposes himself to the ways of the Lord, and Iblis, because He took his dignity from him. While Adam was listening to the speech of his Lord to him, and standing upon the place of Golgotha, all the creatures being gathered together that they might hear the conversation of God with him, lo! a cloud of light carried him and went with him to Paradise and the choirs of Angels sang before him, the cherubim among them blessing and the seraphim crying ‘Holy!’ until Adam came into Paradise. He entered it at the third hour on Friday, and the Lord, to Him be praise! gave him the commandment, and warned him against disobedience to it. Then the Lord, to Him be praise! threw upon Adam a form of sleep, and he slept a sweet sleep in Paradise. And God took a rib from his left side, and from it He created Eve. When he awoke and saw Eve he rejoiced over her and lived with her, and she was in the pleasant garden of Paradise. God clothed them with glory and splendour. They outvied one another in the glory with which they were clothed, and the Lord crowned them for marriage, the Angels congratulated them, and there was joy there such as never has been the like and never will be till the day in which the people at the right hand shall hear the glorious voice from the Lord. Adam and Eve remained in Paradise for three hours. The site of Paradise was high up in the air, its ground was heavenly, raised above all mountains and hills, that were thirty spans high, that is fifteen cubits, according to the cubit of the Holy Ghost. This p. 8 Paradise stretches round from the east by a wall from the hollow to the southern place of darkness where the cursed Prince was thrown, it is the place of sorrows. Eden is a fountain of God lying eastwards, to a height of eight degrees of the rising of the sun, and this is the mercy of God on which the children of men put their trust, that they shall have a Saviour from thence, because God, may He be exalted and glorified! knew in His foreknowledge what the Devil would do to Adam. Adam lived in the treasury of His mercy, as David the prophet said, ‘Thou hast been a fortress to us, O Lord, throughout all ages; cause us to live in Thy mercy.’ The blessed David said also in his prayer about the salvation of men, ‘Remember, Lord’ (the tree was the Cross which was planted in the middle of the earth), ‘Thy grace which thou hast wrought from all eternity’; I mean by this the mercy which God loved to extend to all men and to our weak race. Eden is the Church of God, and the Paradise in which is the altar of rest, and the length of life which God has prepared for all the saints. Because Adam was king, priest and prophet, God caused him to enter Paradise that he might minister in Eden, the Church of God the holy Lord, as Moses the holy Prophet testifies about this, saying, ‘That thou shouldest minister and declare by noble and glorious service, and keep the commandment by which Adam and Eve were brought into the Church of God.’ Then God planted the tree of life in the middle of Paradise and it was the form of the cross which was stretched upon it, and it was the tree of life and salvation. Satan remained in his envy to Adam and Eve for the favour which the Lord shewed them, and he contrived to enter into the serpent, which was the most beautiful of the animals, and its nature was above the nature of the camel. He carried it till he went with it in the air to the lower parts of Paradise. The reason for Iblis the cursed hiding himself in the serpent was his ugliness, for when he was deprived of his honour he got into the acme of ugliness, till none of the creatures could have borne the sight of him uncovered, and if Eve had seen him unveiled in the serpent, when she spoke to him, she would have run away from him, and neither cunning nor deceit would have availed p. 9 him with her; but he contrived to hide himself in the serpent, the cunning creature, to teach the birds with round tongues the speech of men in Greek and such like. He would bring a broad mirror with much light sending out rays; he would put it between himself and a bird, and speak what he wished that the bird should know, and when the bird heard this speech, it would glance around and look in the mirror, and see the form of a bird like itself and rejoice at it, and not doubting that it was a bird of its species that was speaking to it would listen to it and attend to its language. And it would comprehend it in a moment and talk to it. But the cursed Devil, when he entered the serpent, came towards Eve, when she was alone in Paradise away from Adam, and called her by her name. She turned to him, and looked at her likeness behind a veil, and he talked to her, and she talked to him, and he led her astray by his speech, for woman’s nature is weak, and she trusts in every word, and he lectured her about the forbidden tree in obedience to her desire, and described to her the goodness of its taste, and that when she should eat of it she should become a god; and she longed for what the cursed one made her long for, and she would not hear from the Lord, may His names be sanctified! what He had commanded Adam about the tree. She hastened eagerly towards it, and seized some of its fruit in her mouth. Then she called Adam, and he hastened to her, and she gave him of the fruit, telling him that if he ate of it he would become a god. He listened to her advice because he should become a god as she said. When he and she ate the deadly fruit they were bereft of their glory, and their splendour was taken from them, and they were stripped of the light with which they had been clothed. When they looked at themselves, they were naked of the grace which they had worn, and their shame was manifest to them; they made to themselves aprons of fig-leaves, and covered themselves therewith, and they were in great sadness for three hours. They did not manage to continue in the grace and the power with which the Lord had endued them before their rebellion for three hours, till it was taken from them and they were made to slip and fall down at the time of sunset on that p. 10 day, and they received the sentence of God in punishment. After the clothing of fig-leaves they put on clothing of skins, and that is the skin of which our bodies are made, being of the family of man, and it is a clothing of pain. The entrance of Adam into Paradise was at the third hour. He and Eve passed through great power in three hours, they were naked for three hours, and in the ninth hour they went out from Paradise, unwillingly, with much grief, great weeping, mourning and sighing. They slept towards the East of it near the altar. When they awoke from their sleep, God spoke to Adam and comforted him, saying to him, blessed be His names! ‘O Adam! do not grieve, for I will restore thee to thine inheritance, out of which thy rebellion has brought thee. Know that because of my love to thee I have cursed the earth, and I will not have pity upon it, on account of thy sin. I have cursed also the serpent by whom thou hast been led astray, and I have made its feet go within its belly. I have made dust its food. I have not cursed thee. I have decreed against Eve that she shall be at thy service. Know certainly that when thou hast accomplished the time that I have decreed for thee to dwell outside, in the accursed land, for thy transgression of my commandment, I will send my dear Son; He will come down to the earth, He will be clothed with a body from a Virgin of thy race, named Mary. I will purify her and choose her, and bring her into power generation after generation until the time that the Son comes down from Heaven. In that time shall be the beginning of thy salvation and restoration to thine inheritance. Command thy sons when thy death approaches which I have decreed for thee that when thou diest they keep thy body in myrrh and cassia, and put it in the cave where thou art dwelling to-day till the time of the exit of thy children from the bosom of paradise and their passage to the dusty land. When that time comes, instruct the one of thy children who lives until then to carry thy body with him and put it in the place where I shall make him halt. This place where he shall put thy body is the centre of the earth; from it and in it salvation shall come to thee and to all thy children.’ God p. 11 disclosed to him all the griefs and pains that should happen to him, and commanded him to have patience about this. When He put Adam and Eve out of Paradise, He shut its gate, and put in charge a fiery Angel. He caused Adam and Eve to dwell in the holy mountain on which is the foundation of Paradise, in the place known as Matarimôn. They lived there in a cave at the top of the hill, hidden in it, and despairing of mercy, and they were then pure virgins. Then Adam thought of the wedding of Eve, and he found in the foundation of Paradise gold and myrrh and incense. He left this together, and consecrated it in the interior of the cave, which he had already made his house of prayer. The gold which he got from the foundation of Paradise was like in quantity to seventy-two images. He paid this with the myrrh and the incense to Eve, saying, ‘This is thy dowry, keep it. This must be all offered together to the Son of God at the time of His coming into the world. The gold is the symbol of His royalty; the incense is to burn before Him; and the myrrh is to anoint His body which He will take from us. This shall be a witness between me and thee with our Saviour that He shall come to the world.’ Adam called this cave the Cave of Treasures. When a hundred years had passed over him after his exit from Paradise, and he and Eve were grieved and weeping, they went down from the holy hill to its foot, and there Adam knew Eve, and she conceived, and her time was fulfilled, and she bare Cain, and Lusia his twin-sister. He knew her again, and she conceived, and her time was fulfilled, and she bare Abel and also his twin-sister Aclima. The boys and the girls grew, and attained to discretion. Adam said to Eve, ‘If God lets these lads and lasses grow up, let Cain marry Aclima the sister of Abel, and let Abel marry Lusia the sister of Cain.’ And they did thus. But Cain said to Eve, ‘O Mother, I have a greater right to my sister who was born with me. Let her be given to me as a wife, and let Abel’s sister who was born with him be given to him as a wife.’ For Lusia was more beautiful than Aclima, being like her mother Eve. Adam heard of his speech, and it made him angry and annoyed him. He said to p. 12 Cain his son, ‘Thy request, O my son, is unlawful, for it is not allowed to thee to marry thy sister who was born with thee.’ From that time Cain envied his brother Abel and thought of killing him. Then Adam said to him and to Abel, ‘Choose some of the fruits of the earth and of the young of the flock and go up this holy hill, and go into the Cave of Treasures, and pray there before the Lord. Offer to Him what you have brought, fruit, and any young animals as an offering. When you have done this, let each of you take his wife.’ And they did so. While they were going up the hill, behold! the Devil entered into Cain, and incited him to the murder of Abel. Then they brought their offerings before the Lord; the Lord accepted the offering of Abel and rejected the offering of Cain, because God, may He be praised and exalted! knew the purpose of Cain, and how he was preparing the murder of his brother. When Cain saw that the Lord, may His name be praised! had accepted the offering of Abel instead of his offering, his envy of Abel increased and his wrath against him. When they came down from the hill, Cain attacked Abel and slew him with a sharp stone. God cursed Cain, and his decree came down against him. He did not cease to be in fear and terror all the days of his life. God led him with his wife from the holy hill, outside to the cursed land, and they lived there. Adam and Eve grieved much about Abel for a hundred years. Then Adam came near to Eve, and she conceived, and her time was fulfilled, and she bare Seth, the handsome man, the complete and perfect giant. In his perfection he was like his father Adam, and God protected him when he grew up, making him the father of the other giants of the earth. The first who was born to Seth was Enos. And Enos begat Cainan, and Cainan begat Mahlaleel; these were born during the life of Adam. Adam lived nine hundred and thirty years, to the time that Mahlaleel was a hundred and thirty-five years old. When the time of his death came, he summoned Seth, and Enos, and Cainan and Mahlaleel; he prayed over them and blessed them, and commanded to his son Seth this Testament.
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The Testament of Adam.
Hear, O my son Seth! what I command thee. Keep it, and thou shalt understand it. Command it at thy death to thy son Enos, that Enos may command this to Cainan, and Cainan may command [it] to Mahlaleel, that he may act according to this testament, and that the rest of your generations may learn, generation after generation, and tribe after tribe. This is the first thing that I command thee. When I die, embalm my body with myrrh and cassia, and put it in the Cave of Treasures of the holy hill, that thou mayest tell whosoever of thy posterity is alive at the time when your exit shall take place from this holy Paradise-encircled hill, to carry my body with him, and go with it to the centre of the earth, and put it there, and in that place salvation shall come to me and to all my children. Thou, O my son Seth, shalt after my death be governor of thy people in the fear of God. Remove thyself and all thy children, and keep them apart from the children of the murderer Cain. Understand, O my son, the state of the hours of the night and of the day, and their names, and what praises God in them, wherewith you must call on God at their approach, and at what hour prayer and supplication is due. My Creator has taught me this, and made me understand the names of all the beasts of the earth, and birds of the air; and the Lord has initiated me into the number of the hours of the night and of the day, and the affairs of the Angels and their powers and how they are. Know that in the first hour of the day is the raising of the praise of my children to God. In the second hour there are the prayers of the Angels and their cry. In the third hour the birds give praise. In the fourth hour is the worship of spiritual beings. In the fifth hour is the worship of the other living creatures. In the sixth hour is the entreaty of the cherubim and their supplication. In the seventh hour is the entrance to God and the exit from His presence, for in it the prayers of every living thing rise to the Lord. In p. 14 the eighth hour is the worship of all heavenly beings and fiery creatures. In the ninth hour is the service of the Angels of God who stand before Him, and the throne of His majesty. The tenth hour is for the water, and in it the Holy Ghost hovers and goes up over the other waters and chases the devils from them. Were it not for the Holy Spirit hovering every day over the waters and descending in that hour, when any one drank water, would there not be destruction to him from the corrupting devils in it? If any one took the water in that hour, and one of the priests of God mixed it with holy oil and anointed with it the sick and those in whom were unclean spirits, they were cured of their diseases. In the eleventh hour there is joy and rejoicing to the righteous. In the twelfth hour the supplication and cry of men is accepted before God.
The hours of the night. In the first hour there is the worship of the devils. In this hour, the hour of their worship, they do not hurt any one, and no one fears them until the time of their return from their worship. In the second hour there is the worship of the great fishes and all that is upon the water, and the creeping things that are therein. In the third hour is the worship of the fire which is below the abyss, about this hour it is not possible for any one to speak. In the fourth hour is the consecration of the seraphim. I heard that in this hour during the time of my stay in Paradise, before my rebellion against the commandment. When I transgressed the command, I could no longer hear the voices nor their movement and agitation as I used to hear them, and I could not see anything holy as I used to see it before [my] sin. In the fifth hour there is the worship of the water which is above the heaven. Verily I and the Angels used in that hour to hear voices from the water which is in the height, and a tumult as if of chariots and great wheels and the sounding amongst the waves, and commotion among the echoes in praise to the Lord. In the sixth hour is the supplication of the clouds to God when they are fearful and trembling. In the seventh hour the powers of the earth are led forth, and they sing praise, whilst the waters sleep and are stilled. If a man takes anything from the water in p. 15 that hour and the priest mixes holy oil with it and anoints with it the sick and those who cannot sleep at night, verily the sick are cured and the wakeful sleep. In the eighth hour the grass comes forth from the earth. In the ninth hour is the service of the Angels and the entrance of prayers before God. In the tenth hour the gates of heaven are opened, and the cry of my believing children is heard, and they receive what they have asked from God, may He be exalted and praised! and the seraphim rub their wings, and by the force of their rubbing the cock crows in praise to the Lord. In the eleventh hour there is joy and delight over all the earth, for the Sun enters the Paradise of God, and its light arises in the regions of the earth. All creatures are illumined by the falling of the sun’s rays upon them. In the twelfth hour my children must burn jasmine before the Lord, for by it there is much repose in heaven for all its inhabitants. Know, O my son Seth, and attend to my saying. Be sure that God will come down to the earth as He said to me, and made me understand and know when He comforted me at my exit from Paradise. Praise to His names! He spoke to me, saying [that] at the end of time He will be incarnate of a Virgin girl named Mary and will be veiled in me. He will put on my skin, and will be born like the birth of man by a force and direction that none can understand but Himself and those to whom He reveals it; He will run with the children, boys and girls of that period; He will do wonders and signs openly; He will walk on the waves of the sea as if walking on the dry land; He will rebuke the winds in a manifest way, and they will be led by His command. He will call to the waves of the sea, and they will answer Him obediently. At His command the blind shall see, the lepers shall be cleansed, the deaf shall hear, the dumb shall speak, the deformed shall be straightened, the lame shall spring up, the palsied shall rise and walk. Many rebels shall be led to God, those who have wandered shall be led aright, and devils shall be driven away. When the Lord comforted me with this, He said to me, ‘O Adam, grieve not, for thou art a god, as thou thoughtest to become by thy transgression of my commandment, and I will make p. 16 thee a god, not at this time, but after the lapse of years.’ The Lord said to me also, ‘I have verily brought thee out of the land of Paradise, to the land which brings forth thorns and briers, that thou mayest inhabit it; I will bend thy loins, and make thy knees tremble from age and senility. O thou dust! to death I will deliver thee, and thy body I will make to be food for maggots, and the fodder of the worm. After five days and a half (of my days) I will have pity on thee in my mercy. I will come down to thee, and in thy house will I dwell and with thy body will I be clothed. For thy sake, O Adam, I will become a child; for thy sake, O Adam, I will appear in the market-places; for thy sake, O Adam, I will fast for forty days; for thy sake, O Adam, I will receive baptism; for thy sake, O Adam, I will be lifted up on the cross; for thy sake, O Adam, I will endure lies; for thy sake, O Adam, I will be beaten with the whip; for thy sake, O Adam, I will taste vinegar; for thy sake, O Adam, my hands will be nailed; for thy sake, O Adam, I will be pierced with a spear; for thy sake, O Adam, I will thunder in the height; for thy sake, O Adam, I will darken the sun; for thy sake, O Adam, I will cleave the rocks; for thy sake, O Adam, I will frighten the powers of heaven; for thy sake, O Adam, I will cause heaven to rain on the desert; for thy sake, O Adam, I will open the graves; for thy sake, O Adam, I will cause all creation to tremble; for thy sake, O Adam, I will make a new earth, and after three days, which I have spent in the grave, I will raise up the body which I took from thee, and will make it go up with me without any separation from me, and cause it to sit at the right hand of my Godhead. I will make thee a god as thou hast desired.’ Keep, O my son Seth, the commandments of God, and do not despise my word to thyself, and learn that the Lord must come down to earth, and godless people will take Him, and stretch Him on the wood of the cross, and strip Him of His raiment, and raise Him between wicked thieves. He will go up upon the cross in the substance of His humanity, He will be killed, and the body which He took from us will be buried. Then after three days He will raise it and take it up p. 17 with Him to heaven, and will set it with Him at the right hand of His divinity. To Him be the glory and the dignity and the praise and the greatness and the worship and the reverence and the hallelujah and the song, and to His Son, and to the Holy Ghost from now and always, and throughout all ages and times, Amen.
Know, O my son, that there must come a Flood to wash all the earth on account of the children of Cain, the wicked man who slew thy brother for his envy about his sister Lusia. After the Flood through the wickedness of many congregations there shall be the end of the world, the conditions will be fulfilled, things will be perfected, the time will be cut short which I have fixed for the creatures, fire will consume whatever it reaches before the Lord, and the earth shall be consecrated.
Seth wrote this Testament, and sealed it with the seal of his father Adam, which he had from Paradise, and the seal of Eve, and his own seal. And Adam died, and the hosts of the Angels assembled to put him on his bier, for his honour with God, and Seth embalmed him, and swathed him, and he and his sons bare rule. And he put him eastwards of Paradise where he slept at his exit from it, near the town that was built before all building, called Enoch in the inhabited World. When Adam died, the sun was darkened, and the moon for seven days and seven nights, with a gross darkness.
Seth took the scroll in which he wrote the Testament of his father Adam into the Cave of Treasures along with the offerings which Adam had carried with him from the land of Paradise, that is to say, gold, myrrh, and incense, [about] which Adam taught Seth and his children that they should belong to three Magian kings, and that they should travel with these things to the Saviour of the world, to be born in a city called Bethlehem, a territory of Judah.
There was not one of the children born to Adam before his death who did not gather to him; they bade him adieu, he prayed over them and wished them health. Then he died, in the nine hundred and thirtieth year by the reckoning of Abu-Seth. That is the beginning. The exit of our father p. 18 Adam from this world was at three o’clock in the day, on Friday the sixth of Nisan, fourteen nights after the new moon. On a similar day our Lord the Christ gave up His spirit to His Father’s hand. Adam’s children and children’s children grieved for him a hundred and forty days, for he was the first mortal who died on the earth, and the tribes were divided among the people of Cain the murderer after the death of Adam. Seth took his children and his children’s children and their wives, and made them go up to the glorious and holy hill, the place in which Adam was buried. Cain and his people and his children stayed below the hill, in the place where he killed Abel. Seth became governor of the people of his time in godliness and purity and holiness. My initiation, O my son Clement, into the story of Adam and this his testament was from the Magi who travelled to the Lady Saint Mary with offerings at the time of the birth of Jesus Christ our God the Saviour. Verily we found that they had a scroll with all this in it, and it was put by for safe keeping. I and the other Jews believed in this, and there were many things in it besides what I have shewn to thee, which it is not proper to make known at this time, and I must tell thee about them afterwards. I will disclose to thee all the secrets with which I have been entrusted. The reason of God’s calling the children of Seth Ben-Adam, “the sons of God,” was as the book says what He had revealed to Seth about godliness and purity. The Lord appropriated them to Himself by this name; it is the most famous of names on account of their favour with Him. He appointed them to replace the choir of Angels which had rebelled and fallen from Heaven. He put Seth and his race in the lower parts of Paradise, and around it on the holy hill, they praising the Lord and sanctifying His name in all peace, no thought intruding on them about the affairs of the world, their greatest work being praise and hallelujah with the Angels, for they heard their voices in praise and hallelujah in Paradise, for it was raised thirteen spans above them, by the span of the Holy Ghost. They did not undergo the least labour. The food with which they sustained their bodies was the fruit of trees growing at the summits of the Mount p. 19 of Paradise. The zephyr of Paradise, which reached these trees, ripened their fruits. This tribe was godly and holy; there was no anger in any one of them nor envy nor quarrelling nor pride nor hatred, and they held no shameless conversations nor falsehood nor slander nor calumny, and they do not swear untruthfully nor in vain. Their oaths were among themselves by the purity of the blood of pure Abel. Their custom was to rise early, all of them, the old and the young, the male and the female; to go up to the top of the hill and to worship there before God and be blessed by the body of their father Adam. Then they would lift up their eyes to Paradise and praising and sanctifying God they would return to their place.
Seth Ben-Adam the godly lived nine hundred and twelve years. Then he fell sick of his disease of which he died. There gathered to him Enos and Cainan and Mahlaleel and Jared and Enoch their wives, their sons and their daughters. He prayed over them, and made vows for them, and blessed them, and said to them, “By the truth of the blood of pure Abel, let not one of you descend from this holy hill! Do not mix with the children of Cain the murderer. You know the enmity between us since the murder of Abel the pure.” Then his son Enos came near him, and he said to him, “Thou art lord of thy people. Behold, I die. Devote thyself to service before the Lord and before the consecrated body of our father Adam.” He made him swear by the blood of Abel the pure that he would govern his people well, and rule them in godliness and purity, and never cease the service before the body of Adam. Seth died lat the age of nine hundred and twelve years, on Tuesday the twenty-fourth night of Ab, the twentieth year of the life of Enoch the righteous. He was embalmed with myrrh and frankincense and cassia, and put in the Cave of Treasures with the body of his father Adam. His people mourned for him forty days.
Enos governed his tribe after the death of his father in purity and godliness; he did to them what his father p. 20 commanded. When Enos had lived eight hundred and twenty years, Lamech the Blind, of the tribe of Cain the murderer, killed [some one] in the thicket known as Nod. This was the cause of it. Lamech was passing the thicket, leaning upon one of his youthful sons. He heard a movement in the thicket, it was the movement of Cain, for it was not possible for him to stay in one place since he had killed his brother. Lamech thought that this movement was that of some wild beasts. He took up a stone from the ground and threw it towards the moving thing. The stone hit Cain between the eyes and killed him. His son said, “By God, thou hast killed our father Cain with thy shot.” Then Lamech the Blind lifted up his hands to give [him] a blow on the ear out of grief for the death of Cain. He hit the head of his son and killed him. When Enos had reached nine hundred and five years he fell sick of his disease of which he died, and there gathered to him the rest of the fathers; amongst them were Jared, and Enoch, and Methuselah, and Cainan the son of Methuselah, and Mahlaleel, and their wives and their sons and their daughters. He blessed them and made vows for them and prayed over them and confirmed them in the oaths by the blood of Abel—“oh do not mix yourselves with the children of Cain, and oh do not go down from the holy mountain.” He reminded them of the enmity betwixt them on account of the murder of Abel. Then Cainan his son came near him. He said to him, “O my son, be to thy people and family as I have been to them, and govern them after my death.” He commanded his son Mahlaleel about the care of his tribe in godliness and purity, and that he should not cease from the service before the body of our father Adam during his life. And Enos died when he had reached nine hundred and five years, on the sabbath day, when the third night of October had passed, in the fifty-third year of the life of Methuselah. His eldest son Cainan embalmed him, and swathed him, and put him in the Cave of Treasures.
Cainan governed his people in godliness and holiness, and kept the commandments of his father. He lived for nine p. 21 hundred and twenty years and died on Wednesday, the thirteenth night of June. Mahlaleel looked after his burial, and put him in the Cave of Treasures with his fathers. Mahalaleel lived for eight hundred and ninety-five years. When death came near to him, he commanded his people like the commands of his fathers who had preceded him. He appointed Jared his son over the tribe. His death was on Sunday after two nights of Nisan had passed. Jared looked after him, and put him in the cave with his fathers. When Jared was of the age of five hundred years, some of the sons of Seth disobeyed the commands of their fathers, and threw away their faith behind their backs. One by one they began to go down from the holy hill to the tribes of the children of Cain. This was the reason, that Lamech the Blind was followed by two sons, one being called Tufeel (Jubal) and the other Tubalcain. They made lyres, that is, harps, flutes, drums, and other musical instruments. The Devils awoke harmonious tones in them, and there was not one among the sons of Cain to command good behaviour or to restrain from what was forbidden. Every one of them did according to his lust. They busied themselves with musical instruments, and with eating and drinking, and immorality. * * * * * * The Devil hunted the sons of Seth that he might mingle them with the children of Cain, by means of these musical instruments, for they heard the tones of them; he brought them down from the holy hill to the cursed land, and he removed them from the protection of God and His angels to the protection of the Devils; they chose death rather than life, and renounced the name which God had bestowed on them, because, may His name be sanctified! He called them the sons of the Lord, according to His gracious saying in the prophecy of David, where he says, “Verily, ye are all gods, and ye shall be called the sons of the Most High. When ye do evil and defile your bodies with the idolatrous daughters of Cain, like them ye shall die in sin.” They longed for unclean amusements. * * * They had no shame about this and thought no harm of it. The earth was contaminated; children were confused; no one knew his child from the child of another. The p. 22 Devil incited them and he goaded them on and appropriated them to every misery. They rejoiced in their works. You could hear from them hateful laughter like the neighing of steeds. Their noise was heard in the holy mountain, and there assembled of the children of Seth a hundred powerful strong giants, for the descent. This came to [the knowledge of] Jared, and he was much troubled. He called them to his presence, and adjured them by the blood of Abel the Pure not to go down; he reminded them of the oaths which their fathers who had gone before had received for them. Enoch the Righteous was there and said to them, “Know, O sons of Seth, that whosoever rejects the commandment of the Father and opposes the oaths by which he has been adjured and puts them behind his back, and goes down from this holy mount, that he shall never come back to it.” But they did not turn at the warning of Jared and at the prohibitions of Enoch, and they went down. When they saw the daughters of Cain and their beauty, and that they uncovered their bodies without shame, they committed fornication with them, and destroyed their souls. When they had done this, they aimed at a return to the hill, but its stones became burning fire, and they could not do it. Another tribe wished for an alliance with them, not knowing about the affair of the stones. They went down to them, and defiled themselves with their defilement.
When Jared reached the age of nine hundred and seventy-two years, Death came near to him. There gathered to him Enoch and Methuselah, and Lamech, and Noah. He prayed over them and made vows for them and said, “But as for you, go not down from this holy mountain; yet your sons and your posterity shall be removed from it, because God will not allow them upon it on account of their transgression of the commandments of the fathers.” Then he said to the rest of their children, “You shall journey to the dusty land which brings forth thorns and briers. Whosoever of you goes out from this holy land, let him take with him the body of our father Adam, and if he can take all the bodies of the fathers, let him do it, and take with him the books of the Testaments, and the gifts of gold and myrrh and frankincense, p. 23 and put this with the body of our father Adam where God shall command him.” Then said he to Enoch, “But thou, O my son, do not separate thyself from the service and praise before the body of our father Adam and serve before God in godliness and holiness all the days of thy life.” He died in the third hour of Friday when the twelfth night of May had passed, in the 360th year of the life of Methuselah. His son embalmed him and swathed him, and put him in the Cave of Treasures. God rejected the other children of Seth on account of their love of sin. Seventy assembled, and were inclined to descend. When Enoch and Methuselah and Lamech and Noah saw this, they were much grieved. When Enoch had finished his service before the Lord for fifty years, this being the 365th year of his life, he presided over his house with his God. He called for Methuselah and Lamech and Noah, and said, “I know that the Lord will be angry with this people, and will surely judge them without mercy. But you, the rest of the fathers and of the holy races, do not leave off the service before the Lord, and be pure and godly. Know that there shall not be born in this holy mountain after you any man who shall be father and chief to his people.” When Enoch had finished this testament, God took him up to the land of life, and made him dwell round about Paradise in the country where there is no death. Then the children of Seth removed from the holy mountain to the quarters of Cain and his children. None of them remained on the mountain save the three fathers, Methuselah, Lamech and Noah. Noah the just kept his virgin soul for 500 years. After that, the merciful God revealed to him about the people who were subject to him, and commanded him to marry a woman named Haikal the daughter of Namousa, the son of Enoch, the brother of Methuselah. God disclosed to him about the Deluge which He was about to send upon the earth, and taught him that this would be after a hundred years, and commanded him to prepare the ark, that is, the ship for his salvation and that of his children, and that he should cut the wood from the holy mountain and make it in the quarters of the sons of Cain. He commanded him to make its length p. 24 300 cubits, according to [the length of] his arm; its breadth 50 cubits, and its height 30 cubits, by [the length of] his arm; and the breadth of its top above should be one cubit, and that he should make three stories to it. The lowest should be for the tame and the wild animals and the cattle, the middle one for the birds and their like, and the highest one for him and his children and his wife and his sons’ wives. And that he should make in it storehouses for water and for food and for fodder. Also that be should prepare a gong of the cedar tree, its length to be three cubits, and its breadth one cubit, and that its hammer should be [made] of the same. “When thou beginnest to make the ship, thou shalt beat three strokes on it every day, one in the morning, the second in the middle of the day, that they may bring the workmen food; and the third at sunset for [their] departure. If they ask thee about thy work, tell them that God is sending a flood of water to cleanse the earth and that thou art making the ship to save thyself and thy children.” Noah received the commandment of the Lord, and married her. In the course of the hundred years she bare him three male children, Shem, Ham and Japhet. They also married some of the daughters of Methuselah. When Noah had finished the building of the ship, and entered it with those whom God commanded should enter it with him, the second thousand of the years of the time of Adam was finished, as the 70 interpreters expound. They said, From Adam till the Deluge was 2000 years.
When Lamech had lived 777 years, Methuselah his father died; this was four years before the Flood. Then Lameth died after him, and his death was on the twenty-first [day] of September, in the 68th year of the life of Shem, the first-born of Noah. His son Noah swathed him, and enbalmed him, and put him in the Cave of Treasures. He mourned for him 40 days and remained with all the holy fathers, Noah and his children. The daughters of Cain conceived by the sons of Seth, and brought forth giant-sons. It was certainly supposed by some that the Book relates and says that the Angels came down to earth and mingled with the children of men, that those p. 25 who came down and mingled with the children of men were really angels. This was only said on account of the sons of Seth and their union with the daughters of Cain, for God, may His name be glorified! had already out of His love to them, called them, as we said before, Sons of God and Angels of God. So he errs who thinks this; for union, that is, marriage, was not in the substance of spiritual beings, and not in their nature, and if it had been in them as it is in men, the Devils would not have left any one in the world alone without corrupting them, till not a virgin would have been left on the earth, for the foul Devils love corruption and fornication. As they cannot do this, they change their nature on account of it; they recommend it to men and make them love it.
Methuselah lived for 969 years. When Death came to him, there gathered to him Lamech, and Noah, and Shem, and Ham, and Japhet and their wives, for none but they were left on the holy hill. Methuselah blessed them, and called to them; he was weeping and sorrowful. He said to them, “There remaineth none but you on this mountain out of all the tribes who once were on it. The Lord God of our fathers who formed our father Adam and our mother Eve and blessed them till the earth was filled with their progeny, may He bless you and multiply you and cause your fruit to grow. May He be to you a keeper and a shepherd. I ask of Him to fill the earth with your progeny, and to help you and strengthen you and save you from the fearful punishment that is coming upon this hill, and that He may give you a share of the gift which He gave to our father Adam, that He may bring blessings into your dwellings, and bestow upon you prophecy, power, and priesthood.” Then he said to Noah, “O thou blessed of the Lord, hear my speech and do my commandment. Know that I go out of this world as the saintly fathers went out of it. Verily the Lord shall send a Deluge to drown the earth for the many sins of men, but thou and thy children shall be saved. When I am dead, embalm my body like as were embalmed the bodies of the fathers who have gone before. Bury me in the Cave of Treasures. Take thy wife, and thy sons, and thy sons’ wives; go down from this mountain, p. 26 and bear with thee the body of our father Adam, and the offerings which thou didst bring out with him from Paradise, namely, gold and myrrh and frankincense. Put the body of our father Adam within the Ark which God commanded me to prepare; and the other bodies separately from it, so that the body of Adam may be like a dyke ever in the midst. Put the offerings on his breast. Dwell thou and thy sons in the east of the ark, thy wife and thy sons’ wives in the west, so that the body of our father Adam may be a barrier to hinder the men from sinning with regard to the women, and to hinder them from sinning with regard to the men; let them not gather together for food or drink till ye come out of the Ark. When the water of the Deluge departs from the earth, and ye come out of the Ark, and dwell upon the earth, then gather ye together for food and drink, and cease not the service before the body of our father Adam nor the ministration before God in godliness and holiness within the Ark. When your exit from it takes place, then put the offerings which thou didst bring out from Paradise in the east of the land in which thou dwellest. When Death comes to thee, make thy Testament to thy son Shem. Command him to carry the body of our father Adam, and to bury it in the middle of the earth. Verily (it is) the place in which there shall be salvation to him and to his children. Where he burieth the body, let him appoint a man from among his children to serve before the body and to minister. Let him be pure all the days of his life, and let him command him that he dwell not in any house, that he shed no blood, that he shave not his hair, nor pare his nails, nor bring there any offering of beasts, but let his offering before the Lord be of fine bread, pure and white, and the best drink, pressed from the fruit of the vine, until the time that God shall certainly command him. Verily the Angel of the Lord shall go before the man chosen to officiate as a priest before the body of Adam till he shall put it in the middle of the earth, and where the body ought to be buried. Let this chosen one be commanded that his raiment be of the skins of beasts, and that he be unique as it is unique. Verily he is the priest of the glorious God.” When Methuselah had finished p. 27 this testament, and tears were coming down from his eyes, on account of the grief that was in his heart, he died. Then nine hundred and sixty-nine years were completed, it was in Adar (March) on a Sunday. Noah and Shem and Japhet and their wives laid him out with weeping and groaning. They held a mourning for him for 40 days; he was swathed and embalmed and laid with the fathers in the Cave of Treasures. They were blessed by the other bodies that were there. Then Noah bore the body of Adam and the bodies of the fathers from the Cave, and put them into holy coffins. Of the offerings Shem carried the gold, Ham carried the myrrh, and Japhet carried the frankincense. They left the Cave of Treasures with weeping and groaning. A noise was raised by them which was heard from Paradise, sorrow and mourning on account of [their] departure from the mountain, when they knew that they were leaving it for good. They lifted up their heads towards Paradise, they sobbed, and wept, and said: “Peace be to thee, O holy Paradise! dwelling-place of our father Adam; we are deprived of thy shelter, which is denied to us then, on our return to the cursed land in which we suffer pains and endure labours. Peace be to thee, O Cave of Treasures! from us and from all the bodies of the fathers. Peace be to thee, O glorious dwelling-place and inheritance of the saintly fathers for ever. Peace be to you, O ye Fathers, beloved friends of God. Pray for us and bless us, and entreat for our salvation, O holy ones of God, who are well-pleasing unto Him. Peace be to Seth, chief of the fathers. Peace be to Enos, governor of his people, and righteous judge amongst them. Peace be to Cainan and Mahlaleel, those who govern their people in purity. Peace be to Methuselah and Jared and Lamech and Enoch, servants of God. We entreat you all to mediate for our salvation lest we be prevented looking for our inheritance from this time forth for evermore.” Then they came down from the mountain, kissing its stones and embracing its trees with weeping and great grief, and they travelled towards the land. When Noah had finished building the ship, he entered it, and p. 28 brought in the body of Adam and put it in the middle of it, with the offerings upon its breast. This was on a Friday, on the 17th day of March, it is also said, of May. Early the next day he brought in the beasts and the cattle, and made them dwell in the lowest deck. In the middle of the day he brought in the birds and all the sentient beings, and made them dwell in the middle deck. At sunset Noah and his sons and his sons’ wives entered, and dwelt in the topmost deck. The Ark was built in the form of a Church, in which the men are prevented from mingling with the women; as there is peace and love betwixt man and woman, and between the elders amongst them and the youths, thus there was love betwixt the rest of the beasts and the birds and the sentient beings in the ship; and as wise men are at peace with their inferiors, thus were the lions and the ewes at peace in the Ark. All that were in it were seven pairs of all the clean beasts, and two pairs of the unclean ones. When Noah and his people had arrived, the Lord shut the Ark. Then the doors of heaven were opened, and the doors of the abyss, and the waters came down in torrents, and the imprisoned sea appeared, which is called Oceanus, which encircles the whole earth. Raging winds were sent out from all directions. When the sons of Seth saw this, they came near to the place of the Ark, and entreated Noah to carry them; but he gave them no answer about it, because the Ark was bolted and sealed by command of the Lord, and the Angel of the Lord was standing directing it. Repentance encompassed them, sorrow came upon them, and they had no refuge from destruction, as they were also hindered from going up to the holy mountain. They were all destroyed by drowning and suffocation, in the thick waters and the raging winds, as David the Prophet sang about their state where he said, “I said, All ye are gods, and children of the Most High ye shall be called; by this great sign ye are marked; but sin hath overthrown you, and ye have rebelled against the commandment; ye have defiled jour bodies with the idolatrous daughters of Cain, and ye shall die the death like them. Ye p. 29 shall be tormented with the Prince who fell from the heavenly rank.” The Ark was lifted up from the earth to the height of the waters, and all that was on the earth perished in the deluge; the waters rose above the tops of the mountains fifteen cubits, by the holy cubit. The waves bore the ship till they brought it to the lower parts of Paradise. It was blessed from Paradise; the tops of the waves were rolled back, and they did obeisance before it, then returning from it were poured out to the destruction of those who remained on the earth. The ship flew on the wings of the wind above the waters from the east to the west, and from the south to the sea, like the sign of the Cross. It stood above the waters 150 days; the waves were stilled and laid to rest at the end of the seventh month from the beginning of the Deluge. The Ark stood upon the mountains, the Kurdish mountains, and the waters were divided from one another. They all returned to their places, and did not cease diminishing gradually, till the tenth month, which was February. He looked at the tops of the mountains from the Ark. On the tenth of March Noah opened the Ark from the eastern side, and sent the Raven, that at its return he might learn the news of the earth. It did not return to him. He sent the Dove; it circled round, and found no place for its foot. It returned at sunset. After a week Noah sent another Dove. It returned to him with an olive-branch in its mouth. About the Dove there are holy mysteries. The first dove resembles the first covenant, to which there was no rest among the rejected nations; the second dove the second covenant, which found rest with the nations that accepted the mysteries of baptism and preached the Christ at the end of 600 years of the life of righteous Noah. One day of Nisan (April) had passed, and the water was removed from the earth. On this day Noah and his wife and his sons and his sons’ wives went out of the ship. Their entrance to the ship had been in separation, their exit from it was in unity. At their exit came out all the beasts and the cattle and the birds and the creeping things which were in the ship. Noah built a town, and called it Thamânû, which remains to this day. The number of those who were in the ship with Noah was eight p. 30 persons. Noah built an altar to the Lord and offered upon it an offering of the beasts and the clean birds that were slain. God accepted his offering, and gave a covenant that He would not send a deluge of water on the earth to all eternity. May His names be sanctified! He took off wrath from them in regard to the bow in the clouds. By it He put away the bowstring of anger; for before the Deluge men saw in heaven the bowstring of anger and the arrow of wrath. The sons of Noah planted in the town the fruit of the vine, and pressed from it a new drink; they gave their father Noah to drink, and he got drunk, for he was not accustomed to drink. While he was drunk he slept, and his nakedness was uncovered. Ham looked at him, and laughed and mocked at him, and fetched his brothers to mock with him. When Shem and Japhet knew the reason was about the uncovering of their father, they were grieved at it; they took a garment, threw it upon their hands, and went backwards, lest they should see their father uncovered; then they threw the garment upon him. When Noah awoke from his drunken sleep, his wife told him what had happened about his sons, and he was angry with Ham, and said, “Let him and Canaan be cursed, and let him be a slave to his brethren.” But Noah cursed Canaan, who was not guilty, and the guilt was Ham’s; for he knew that when Canaan should arrive at man’s estate, he should renew what had already been blotted out of the works of the children of Cain, the music-halls and such like. When he came to man’s estate, he did all this, and Noah knew it, was concerned about him and grieved at his work, that according to the example of the works of Canaan, the sons of Seth fell into sin, he increased in his curse of Canaan, wherefore his sons became slaves. They are the Copts, the Abyssinians, the Hindoos, the Mysians and other negroes. Ham was a hypocrite, a lover of unclean desire all the days of his life. This was in his mockery of his father. The sleep of Noah in his drunkenness was a type of the crucifixion of the Christ and His slumber in the tomb for three days, as David the prophet says about it, “The Lord awoke from his sleep like a man who recovers from strong drink.” When Noah awoke p. 31 from his drunken sleep, he cursed Canaan and made his posterity slaves. Likewise when the Christ arose from the grave He cursed the Devil and destroyed those who had crucified Him, and scattered them among the nations. The sons of Canaan became slaves for ever, carrying burdens upon their necks. Every proprietor negotiates riding about on his business, but the children of Canaan negotiate about the affairs of their masters, as poor men on foot, and they are called the slaves of slaves.
Noah lived after going out of the ship 350 years. When his death came near, there gathered to him Shem, and Ham, and Japhet, and Arphaxad, and Salah. He made vows for them, and desired the presence of Shem his firstborn, and commanded him secretly, saying to him, “When I die, bury me. Go into the Ark of safety, and take out of it the body of our father Adam secretly, let no one with thee know. Make for it a large chest, and put it within. Prepare for thyself a store of bread and drink, and carry the chest in which is the body of our father. Take with thee Melchizedek, the son of Malih. Verily the Lord hath chosen him from the rest of your sons to minister before our father Adam. When thou reachest the centre of the earth, bury the body there, and set Melchizedek in the place for the service of the body and the praise before it. Verily the Angel of the Lord will go before you to guide you two to the place for the body, which is the centre of the earth. From it shall be seen the power of God. The four pillars of the world are joined together and have become one pillar, and from it shall be salvation to Adam and to all his children.” Thus it was written in the tables which Moses received from the hand of the Lord and broke at the time of his anger against his people. Noah strengthened Shem in receiving the testament, and told him that it was the Testament of Adam to Seth, and of Seth to Enos, and of Enos to Cainan, and of Cainan to Mahlaleel, and of Mahlaleel to Jared, and of Jared to Enoch, of Enoch to Methuselah, and of Methuselah to Lamech, and of Lamech to Noah; he made him swear that no one [else] should attend to p. 32 what he commanded in regard to the body of Adam. When he had finished his testament, he died, being 950 years old, on a Wednesday. Shem embalmed him, and with him his other children put him on a bier and buried him. They raised a wail over him for forty days. Then Shem went secretly into the ship, and took out the body of Adam. He sealed the ship with his father’s seal. Then he desired the presence of Ham and Japhet and said to them, “Know that Noah my father commanded me to journey after his death to the elevated land and to go round it to the place of the sea, that I may attend to the state of its trees, and fruits and rivers. I have already resolved on this, and have left my wife and children with you; take heed to them till the time of my return.” They said to him, “Take with thee a man since thou hast resolved on this, for the land which thou hast described has wild beasts and hunting lions.” He said to them, “Verily, the Angel of God is with me, he is my Saviour.” His brethren called to him and said, “The Lord be with thee wherever thou dwellest.” Then he said to them, “Verily, our father at his death made me swear not to enter the ship nor allow any one [else] to enter it. I have received his testament, and sealed it with his seal, and beware that ye enter it not! ye, nor any of your children.” They pledged themselves to him concerning this. Then he approached the father and mother of Melchizedek and said to them, “I wish that you would give me Melchizedek that I may journey with him in my way.” They said to him, “He is before thee, as thou wouldest journey, take him with thee.” Then Shem called Melchizedek by night, and bore with him the body of Adam secretly. They went out, the Angel going before them, till he brought them to the place with the utmost speed. He said to them, “Set him down, for this is the centre of the earth.” And they put him down from their hands. When he came to the ground, the earth was cleft for him as a door, and the body was let down into it, and they put him in it. When the body rested in its place, the earth returned and covered it over. The place was called Gumgumah, “of a skull,” because in it was placed the p. 33 skull of the Father of mankind, and Gulgulah, because it was conspicuous in the earth, and was despised by its sons, for in it was the head of the hateful Dragon which seduced Adam. It was called also Otâriâ, which is, being interpreted, “the families of the world,” because to it is the gathering together of mankind. Shem said to Melchizedek son of Malih, “Know that thou art the priest of the Everlasting God, who hath chosen thee from the rest of men to minister before Him before the body of our father Adam. Accept the Lord’s choice of thee, and never leave this place. Do not marry any woman, do not shave thy hair, nor pare thy nails. Shed no blood for thyself, and sacrifice no beast. Do not build a building over this place. Let thine offerings before the Lord be of fine pure bread, and [let the] drink be of the juice of the vine. The Angel of the Lord is with thee for ever.” He wished him peace, and bade him farewell and embraced him, and returned to his dwelling. Then came to him Jozadak and Malih, the parents of Melchizedek. They asked him about him, and he told them that he had died on the road, and that he had looked after him and buried him. His father and his people sorrowed over him with a great sorrow. When Shem the righteous was 700 years old, he died, and his son Arphaxad looked after him, and Salah and Eber, and they buried him. When Arphaxad was thirty years old, he begat Salah his son, and when he was 465 years old, he died, and Salah and Eber looked after him. They buried him in the town that Arphaxad had built, known as Arphaxad (cod. Arbalsarbat). When Salah was thirty years old, he begat Eber, and when he had completed 430 years, he died. Eber and Peleg looked after him; he was buried in the town that Salah had built, known as Salḥadîb. When Eber was thirty years old, he begat Peleg, and when he had completed 434 years, he died; his son Peleg buried him, and Reu and Serug in the town which Eber had built and had called by his name. When Peleg attained 239 years, all the tribes of the sons of Shem, and Ham and Japhet gathered themselves together and journeyed to the elevated land; they found in the place known as Shinar a beautiful plain. They dwelt in it, and their speech was altogether p. 34 Syriac, and it is called Resany, and Chaldaean; it is the tongue and speech of Adam. Verily the Syriac language is the Queen of languages and the most comprehensive; from it all other tongues are derived; Adam is a Syriac name. Whoever asserts that it is Hebrew tells a falsehood. Speakers of Syriac will not stand on the left of the Lord but on His right, for the writing of Syriac runs from right to left, and of others the way of the Persian from left to right. In the days of Peleg the nations built the tower at Babel, upon which their tongues were diversified and confounded and divided; because of their confusion the town was called Babel. Peleg was very much grieved about this when he saw the scattering of the nations in the regions of the earth. He died, and his son Reu, and Serug and Nahor buried him in the town which he had built and had called by his name. The earth became two portions among two chiefs of tribes; they allowed to every tribe and tongue a king and a chief; they appointed in the race of Japhet thirty-seven kings, and in the race of Ham sixteen kings. The kingdom of the sons of Japhet was from the border of the holy mountain and Mount Nod (?), which is in the borders of the East, to the Tigris and the side of Algaut: and from Bactria to the island town (or Gades = Cadix). The kingdom of the sons of Shem was from the land of Persia, that is from the borders of the East to the Hardasalgs sea among the borders of the West. They had authority also in the centre of the earth. When Reu was thirty-two years old, Serug was born to him; the length of his life being 232 years. At the end of 163 years of the life of Reu, Nimrod the giant reigned over the whole earth. The beginning of his kingdom was from Babel. It was he who saw in the sky a piece of black cloth and a crown; he called Sasan the weaver to his presence, and commanded him to make him a crown like it; and he set jewels in it and wore it. He was the first king who wore a crown. For this reason people who knew nothing about it, said that a crown came down to him from heaven. The length of his reign was sixty-nine years. He died in the days of Reu, and the third thousand p. 35 since Adam was completed. In his days the people of Egypt set up a king over them called Firnifs. He reigned over them for sixty-eight years. In his days also a king reigned over the town of Saba and annexed to his kingdom the cities of Ophir and Havilah, his name was Pharaoh. He built Ophir with stones of gold, for the stones of its mountains are pure gold. After him there reigned over Havilah a king called Hayul. He built it and cemented it, and after the death of Pharaoh women reigned over Saba until the time of Solomon son of David. When he (Reu) was 239 years old, he died. Serug his son and Nahor buried him in the town called Oa‘nân, which Reu had built for himself. When Serug was thirty years old, his son Nahor was born to him. In the days of Serug idols were worshipped, and they were adored instead of God, and the people in that day were scattered in the earth; there was not among them a teacher nor a lawgiver, nor a guide to the way of truth, nor even a right way. They wandered and were rebellious and became a sect. Some of them worshipped the Sun and the Moon, some of them worshipped the sky, some of them worshipped images, some of them worshipped the stars, some of them worshipped the earth, some of them worshipped beasts, some of them worshipped trees, and some of them worshipped waters and winds and such like, for the Devil blinded their hearts and left them in darkness without light. No one among them believed in the Last Day and the Resurrection. When one of them died, his people made an image in his likeness, and put it upon his tomb, lest his memory should be cut off. The earth was filled with sins, and idols were multiplied in it, made in the likenesses of males and females.
When Serug was 230 years old he died. His son Nahor, and Terah and Abraham buried him in the town which Serug had built and called it Serug. Terah was born to Nahor when he was twenty-nine years old. In the third year of the life of Nahor, God looked up through His remembrance at His creatures, and they were worshipping idols. He sent upon them earthquakes which destroyed all the idols. Their p. 36 worshippers did not turn from their error, but persevered in their godlessness. In the twenty-sixth year of the rule of Terah appeared witchcraft. The beginning of it was that a rich man died; his son made a golden image of him and placed it upon his tomb as a mark [to] the people of his age, and appointed a young man to guard it. The Devil entered into the image, and spoke to its guardian from the tongue of the deceased and [with] his voice. The guardian told the son of the deceased about it. After some days robbers entered the dwelling of the deceased, and took all that belonged to his son, and his grief was greater at this, and they bewailed him beside the grave of his father. The Devil called to him from the image with a voice like the voice of his father, and said, “O my son, weep not. Bring me thy little son, to sacrifice him to me, and I will restore to thee all that has been taken from thee.” He brought his son to the tomb and sacrificed him to the Devil. When he had done this, the Devil entered him and taught him witchcraft, unveiled his mysteries, and taught him omens and auguries. Since that time people offer their children to Devils. At the completion of a hundred years of the life of Nahor, God, may His name be exalted! looked on the godlessness of men, and their sacrificing of their children to the Devils, and their adoration of images. God, may His names be sanctified, sent them raging winds which tore away the images and their worshippers, and buried them in the earth and strewed over them great mounds and towering hills, and they are below these unto this day. Some assert on this account that in the time of Terah there was a Deluge of wind. Wise men of India say that these mounds came into existence in the days of the Deluge. That is nonsense, for image-worship was after the Deluge of water, and the Deluge was not sent upon them for the worship of images; verily that was done because there was so much corruption on the earth among the children of Cain, and the musical instruments which they invented. There was no people inhabiting this rough wild land, but when p. 37 our fathers were not found worthy of the neighbourhood of Paradise they were thrust away to it. Then they came out of the ship to this land, and were scattered amongst its regions. He talks nonsense who asserts that these elevated mounds have never ceased in the earth, for they have been formed since the time of the anger of God about idol-worship. They were turned topsy-turvy, and there is no mound on the earth beneath which a Devil with an image appeareth not. In the days of Nimrod the giant, he looked at fire from heaven, and fire came up from the earth. When Nimrod saw it he adored it, and appointed in the place where he saw it people to worship it, and to throw incense into it. Since that time magicians adore fire when they see it coming up from the heaven and from the earth, and they worship it to this day. A chief magician named Sasir found a spring of bountiful water at a place in the country of Atropatene. He erected upon it a white horse. Whoever bathed in that fountain worshipped this horse. The Magi honour the horse, and there is a sect of them who worship it to this day. Nimrod travelled till he arrived at the land of Mariûn. When he entered the city of Altûrâs he found there Bouniter the fourth son of Noah. Nimrod’s army was on a lake, and he went down there one day to bathe in it. When Nimrod saw Bouniter the son of Noah, he did obeisance to him. Bouniter said to him, “O giant king, why do you adore me?” Nimrod said to him, “I did thee homage because thou didst meet me.” Nimrod stayed with him three years that he might teach him wisdom and strategy, then he wandered away from him. He said to Nimrod, “Thou shalt not return a second time.” When Nimrod was passing through the East, he deposited books making known what Bouniter the son of Noah had taught him. The people were astonished at his wisdom. There was among the people entrusted with the worship of fire a man called Ardashir. When Ardashir saw the wisdom of Nimrod and the excellency of his star-gazing (Nimrod had a perfect genius), he envied him for this, and implored a Devil who had appeared to him beside the fire to teach him the wisdom of Nimrod. The Devil said to him, “Thou canst not do this until thou have p. 38 fulfilled the magic rite, and its perfection is the marriage of mothers, daughters and sisters.” Ardashir answered him concerning this, and did what he commanded him about it. Since that time the Magi allow the wedlock of mothers, sisters and daughters. The Devil also taught Ardashir the knowledge of omens and auguries, and physiognomy, and fortune-telling, and divining and witchcraft, which were doctrines of the Devil, and the Chaldæans gave one another this doctrine; these were the Syrians, and some people say that it is the tongue of the Nabataeans. Every one who uses aught of these doctrines, his guilt before God is great. But the knowledge which Nimrod learned from Bounitar, verily Bounitar the son of Noah learned it from God, the great and glorious, for it is the counting of the stars, and the years and the months; the Greeks call this science Astronomy, and the Persians call it Astrology. Nimrod built great towns in the East, namely, Hadâniûn, Ellasar, Seleucia, Ctesiphon, Rûhîn, and the towns of Atrapatene, and Telalôn, and others that he chose for himself.
When Terah, father of Abraham, reached two hundred and three years he died. Abraham and Lot buried him in the city of Haran. [God] commanded him that he should travel to the Holy Land. Abraham took with him Sarah his wife, and Lot his brother’s son, and journeyed to the land of the Amorites. Abraham the Just was then seventy-five years old. When he reached eighty years, he fought with the nations and put them to flight and delivered Lot from them, and he had no child at that time, for Sarah was barren. When he returned from the war with the nations, God commanded him to journey and pass over to Mount Yâbûs. When he got there he met Melchizedek, priest of God. When Abraham saw him, he did homage to him and was blessed by him. He offered before him fine pure bread and drink. Melchizedek blessed Abraham and made vows for him. Thereupon God commanded Melchizedek to pare his nails. Melchizedek consecrated an offering of fine bread and drink. Abraham offered some p. 39 of it, and paid to Melchizedek the tenth of his goods. Then God, may His names be sanctified, discoursed with Abraham the second time and said to him, “Thy reward shall be great with Me. Since thou hast received the blessing of Melchizedek and thou art worthy to receive from his hand the gift of bread and wine, I will bless thee, and will multiply thy seed.”
When Abraham reached eighty-six years, Ishmael was born to him of Hagar the Egyptian bond-maid. Pharaoh of Egypt had given her to Sarah, the wife of Abraham, who was his sister by his father but not by his mother, for Terah married two wives; the name of the one was Yuta, she was the mother of Abraham, and she died when she gave birth to him; the name of the other was Nahdeef, and she was the mother of Sarah. Therefore Abraham answered as he said to the king of Egypt when he wished to do violence to Sarah, that “she is my sister.” When Abraham reached ninety-nine years, God came down to his house, and gave to Sarah a son. When he reached a hundred years, Isaac was born to him, the son whom God gave him of barren Sarah. When Isaac reached twelve years, Abraham offered him to God as all offering upon the hill Yâbûs, which is the place in which the Christ was crucified, and which is known as Golgolah. In it Adam was created; in it Abraham looked at the tree which bore the lamb by which Isaac was redeemed from sacrifice, and in it the body of Adam was laid. In it was the altar of Melchizedek, and in it David looked at the Angel of the Lord bearing a sword for the destruction of Jerusalem. Verily Abraham’s carrying up there of Isaac to the altar is a type of the crucifixion of the Christ for the salvation of Adam and his children. The proof of this is the saying of the Christ in the holy Gospel to the children of lsrael, that “your father Abraham did not cease to long to look on my days, and when he saw them, he rejoiced in them.” The lamb which Abraham saw hanging on the tree was a type of the slaying of the Christ in the body, which He had taken from us, and of His crucifixion also, because the lamb was not the child of a ewe and was worthy of being sacrificed. In that place Abraham saw what pertained p. 40 to the salvation of Adam through the crucifixion of the Christ. In the hour that Abraham took up Isaac to the altar, Jerusalem began to be built, and the reason was this. When Melchizedek, priest of God, appeared to men, his fame reached the kings of the nations, and they came to him from every region to be blessed. Among those that came to him were Abimelech king of Gerar, Amraphel king of Shinar, Arioch king of Delassar (Ellasar), Kedarlaomer king of Elam, and Tidal king of men, Bera king of Sodom, Birsha king of Gomorrah, or Simeon king of the Amorites, and Simair king of Saba, Bislah king of Bela, Hiar king of Damascus, and Yaftar king of the deserts. When these kings, O my son Clement, saw Melchizedek king of Peace and priest of God, and heard his word, they honoured and applauded him and asked him to journey with them to their lands. He told them that he was not allowed to leave his place, in which God had appointed him to an office. Their unanimous counsel was that a city should be built for him at their expense, and that they should rule it. They built for him the Holy City, and delivered it to him, and Melchizedek called it Jerusalem.
Then Maoalon king of Teman journeyed to Melchizedek when his fame reached him, and gave him noble and glorious presents. He honoured him when he saw him and heard his word. All kings and nations honoured him and called him the Father of Kings. Some people think that Melchizedek will not die, and bring as proof the saying of David the Prophet in his psalms, “Thou art a priest for ever after the figure of Melchizedek.” David does not wish (to say) in this his saying that he will not die, and how can this be when he is a man? But God honoured him and made him His priest, and in the Torah there is no mention of a beginning to his days. Therefore David sang as he sang about him. Moses does not make mention of him in his book, for he was only relating the genealogy of the Fathers. But Shem the son of Noah has told us in the books of the Testaments that Melchizedek was the son of Malih, son of Arphaxad, son of Shem, son of Noah; and his mother was Jozedek.
In the hundredth year of Abraham there reigned in the East p. 41 a king called Karmos, he who built Shamshat, and Claudia, and Careem, and Leouza. He had a son called Cârân and three daughters; the name of the one being Shamshout, and the other Harzea, and the other Leouza, and he called these cities by their names. When Peleg had reached fifty years, Nimrod journeyed to the province of Mesopotamia, and built Nisibis, and Raha (Edessa), and Haran; to every city he put a wall, and he called the wall of Haran by the name of Harteeb, the wife of Sem, priest of the beautiful mountains. The people of Haran made an image in the form of this Sem, and worshipped it. Ba‘alsameen fell in love with Nalkeez wife of Nimroda, and Nimroda fled before Ba‘alsameen; on account of this the children of Israel wept over Nimroda and burnt the city of Haran in anger about him. When Sarah died, Abraham the famous (or the Friend, i.e. of God) married a woman named Kentoura, daughter of Yaftour king of the deserts. When Isaac, son of Abraham, reached forty years, Eleazar his servant journeyed in search of her who was named Rebecca for Isaac. When Abraham reached one hundred and seventy years he died; his sons Ishmael and Isaac buried him by the side of Sarah his wife. When Isaac reached sixty years, Rebecca his wife conceived Jacob and Esau. When the birth-pangs took hold of her, she went to Melchizedek; he blessed her and prayed over her. He said to her, “God has already formed two men in thy womb, who shall be chiefs of two great nations. The elder of them shall be beneath the younger. Each of them shall hate his brother, and the elder shall serve a man of the race of the other. I am servant of that man, whose name shall be called ‘the living God,’ and he shall come up upon a branch of cursing because of those who rebel against him.”
When sixty years of Isaac’s life had passed, he built a city which he called Ail, and in his sixty-fourth year Jericho was built by the hand of seven kings, the king of the Hittites, the king of the Amorites, the king of the Jebusites, the king of the Canaanites, the king of the Girgashites, the king of the Hivites and the king of the [Perizzites?], and every one of them built p. 42 a wall to it. But the town which was called Masr (Egypt), the king of the Copts had built. Ishmael was the first to work with a hand-mill, and it was called the mill of the kingdom. After one hundred and thirty years of the life of Isaac; that is in the seventy-seventh year of Jacob, God blessed Jacob, and he received the blessings of Isaac, and the blessing of Esau his brother by deceit. He journeyed to the land of the East. While he was on his journey, behold, a deep sleep came upon him. He prepared below his head seven stones and slept upon them. In his sleep he saw a ladder of fire whose top was in heaven, and its bottom on the earth. On it Angels were descending from it and ascending, and he saw the Lord sitting on the top. When he awoke he said, “Doubtless this place is the house of God.” He took the stones which were beneath his head and built them into an altar and anointed it with oil, and vowed there that he would give to God the tenth of all his goods as an offering. The power of this vision, O my son Clernent, is not difficult to those who know, for it is a prophecy of the coming of our Lord the Christ. Verily the ladder which Jacob saw was a sign of the Crucifixion, and the Angers coming down from Heaven [were] for the Gospel to Zacharia, and Mary, and the Magi and the shepherds. The place of the Lord’s seat at the top of the ladder was like the descent of our God the Christ from Heaven for our salvation, and the place where Jacob saw it was a type of the Church, which is being interpreted, the House of God. The stones are a type of the altar, and their being anointed with oil [a type] of the union of Godhead with Manhood. The vow which he made of a tenth of his goods is a type of the Eucharist. Jacob journeyed from the place of the vision till he came to the town of his uncle Laban. He saw a well of water, at which three flocks of sheep were lying down; over the mouth of the well was a great stone. Rachel, the daughter of Jacob’s uncle, was standing there with the sheep. Jacob came near to the well, removed the stone from its mouth, and watered the sheep that were with Rachel. Then he approached Rachel and kissed her. Jacob’s uncovering of the well was a type of Baptism, which was veiled from of old, and p. 43 uncovered in the latter [days]. That which the priest gives to those whom he baptizes in the water is in the name of the Father, and of the Son, and of the Holy Ghost. Know, O my son, that Jacob did not come forward to kiss Rachel until he had uncovered the well and watered her sheep from it. Likewise, I say that it is not permitted in the law of the Christ for any one to enter the Church till after baptism, for if he is baptized, he has become one of Christ’s sheep. The prophet Moses said in his book that Jacob wrought with his uncle Laban seven years for Rachel, whom he loved of Laban’s daughters, for she was at the height of beauty, but he gave him his ugly daughter. Like this was the story of Moses with the Jews whom God saved from the bondage of Pharaoh. On account of them he did not give the young girl, but he gave her who was old and faded. Verily the first girl whom he gave to Jacob had ugly eyes, and the second one was perfect in face and had beautiful eyes. The face of the first one was covered lest the children of Israel should look at its beauty; the second one had her face uncovered, and had a bright, and shining and beautiful personality. The girl with ugly eyes who was spouse of Jacob was the type of the people of his day whom he ruled; in his time there were prophets, and saints and pure ones, and there was little sin in them. The faded old woman whom Moses describes, she is the people of the children of Israel which went astray in the worship of idols, and left the worship of God; and the girl whose face was covered so that it was not possible for the children of Israel to look at her was the tribe that was established on the holy mount, which did not mingle with the children of Israel, and did not look at them, and if they had looked at it (the tribe), verily they would have imitated its good works. The better and brighter girl is the tribe which received the Lord of the world, the Christ, and worshipped Him in His Godhead. He enlightened our hearts by His holiness.
When Jacob had reached sixty-nine years, Reuben was born to him, then followed him his brethren whom God brought out of the loins of Jacob; these were Simeon and Levi, Judah the ancestor of Mary, Issachar and Zebulun; Joseph and Benjamin p. 44 the sons of the beautiful Rachel; Gad and Asher, sons of Zilpah; Dan and Naphtali, sons of Bilhah the maid of Rachel. Two years after the emigration of Jacob, he returned to Isaac his father. He lived after that fully thirty-one years of Levi’s life. When he reached one hundred and twenty years his father Isaac died. Twenty-three years afterwards he journeyed from Haran to the elevated land; Joseph was sold during the lifetime of Isaac, and he was a companion to Jacob in his sorrow. After the sale of Joseph, Isaac died; his sons Jacob and Esau buried him beside the grave of his father Abraham. After nine years Rebecca died, and was buried near the grave of Abraham. Judah married Hoshâ‘ the Canaanitess; Jacob was grieved at that because she was not of the children of Israel, and said to him, “By the God of Abraham and Isaac, do not mingle the seed of Canaan with us,” and he did not accept it from him. He begat from her Er and Onan [Cod. Othen] and Shelah. Judah wedded his son Er with Tamar the daughter of Kedar, son of Levi. Er wrought the deed of the people of Sodom, and God punished him for his deed. God killed him in answer to the prayer of Jacob, and the seed of Canaan was not mingled with his seed. Then this Tamar disguised herself, and sat in the middle of the way; Judah came together with her, not knowing that she was his daughter-in-law; she conceived by him, and bare Pharez and Zarah. At this time Jacob and his children journeyed to Egypt, and stayed with Joseph for seventeen years. When he had completed [a hundred] and forty-seven years of life he died, Joseph that day being fifty-six years old. The wise physicians of Pharaoh embalmed him. After this Joseph removed his body and placed it beside the bodies of his father and of his grandfather Abraham. Pharez the son of Judah begat Hezron, and Hezron begat Aram, and Aram begat Aminadab, and Aminadab begat Nahson, who was the most cunning of the sons of Judah. And Aminadab wedded Eleazar the son of Aaron the priest to a girl, and from her he begat Phinehas the priest, who by his prayer took away death from the people, and whose was the deed with the javelin. Know that the priesthood was from Aminadab among the people of Israel, and from Nahson the kinghood came among them. Look, p. 45 O my son Clement, how from Judah came the priesthood and the kinghood among the children of Israel. Nahson begat a son, who is Salmon; Salmon begat Boaz. When Boaz was old, he married Ruth the Moabitess; in her was kinghood, for she was of the race of kings. She was of the children of Lot. God did not make Lot unclean for his cohabiting with his daughters, and did not attach blame to him, and did not depreciate his good deed in his support of his uncle Abraham in his exile, and his reception of the Angels in faith, but He put the kinghood into Ruth who was of his race, so that the Incarnation of our Lord the Christ was of the race of Abraham. Also [into] her, the wife of Solomon, son of David, by whom he begat. Solomon verily had six hundred free women and four hundred concubines, and he obtained no child from any of them, because God, may His name be praised! wished that the seed of Canaan should not mingle with the seed of the chosen people from whom Jesus the Christ took flesh. The rest of the wives of Solomon were of the children of Canaan. Nevertheless Moses the Prophet of God related, for the responsible books, the chronicles of the children of Israel relate that Levi, when he entered Egypt with his father Jacob, begat there his son Amram the father of Moses. When Moses was born he was thrown out by his mother into the Egyptian Nile, and Sapphira the daughter of Pharaoh, king of Egypt, saved him from drowning and brought him up in her father’s palace. When he grew up and had finished forty years, he killed Casoum the Egyptian, chief of the swordsmen of Pharaoh. He fled to Reuel to the priest of Midian for fear of Pharaoh, and that because Sapphira had died before this, and if she had been still there, why should Moses have been afraid of Pharaoh? Moses married Zipporah daughter of Jethro, priest of Midian. She bare him two sons, these were Gershon and Eleazar, at the time of the birth of Joshua the son of Nun, and Moses’ age was fifty-two years. When he had completed eighty years, God spake to him from the thorn bush, and his tongue stammered out of fear for God, and he said, “O Lord, at the time when thou spakest to thy servant, his tongue stammered.” All his years were 120. He spent forty in Egypt, and p. 46 forty in Midian, and he governed the children of Israel forty years in the wilderness. When he died, Joshua the son of Nun governed them thirty-one years. Then Chushan the Atheist governed them after him eight years. Then Othniel the son of Kenaz the brother of Caleb, for forty years. Then the Moabites enslaved the children of Israel for eighteen years. Then [God] prepared their deliverance from their hand. Their government was presided over by Ehud the son of Gera for eighty years. In the twenty-sixth year of the reign of this Ehud, the fourth thousand [year] from the beginning was finished. Then after him the famous Jabin presided over their government for an interval of twenty years, then Deborah and Barak looked after it for forty years. Then the Midianites conquered them, and enslaved them for seven years, then God saved them by the hand of Gideon. He presided over their government for forty years; then his son Abimelech for three years. Then Jufa (Tola) the son of Puah for twenty years, then a daughter of the Gileadite twenty-two years. Then the children of Ammon conquered the children of Israel and enslaved them for eighteen years, then God saved them by the hands of Jephthah, he who offered his daughter as a sacrifice before God. And Ibzan governed them for six years, then after him Elon son of Zebulon for ten years. Then Abdon for eight years. Then the Philistines fought with the children of Israel and subdued them and enslaved them for forty years, and God saved them by the hands of Samson. He governed them for twenty years, and after him they remained for twelve years without a leader. Then there arose to rule them Eli the priest, and he governed them for forty years, then Samuel for twenty-two years. In his time the children of Israel rebelled against God, and set up Saul as king over them; he was the first king among the children of Israel, and he governed them for forty years. In the days of Saul appeared the giant Goliath; he drove out the children of Israel and killed their young men. Then God sent against him David the Prophet, and he killed him; against Saul [He sent] the Philistines, and they killed him, because Saul left p. 47 off seeking help from God, and sought help from devils. David the son of Jesse reigned over the children of Israel for forty years. Then after his Solomon reigned over them and did many wonderful things; amogst them his sending to the city of Ophir, and bringing out the gold from its mountains, and ships continued for thirty-six months carrying gold from its mountains. Also he built the city of Tadmor in the interior of the wilderness, and wrought in it many extraordinary things. When Solomon passed by Sabad, a building built by Kourhi and Abu Nigaf (they whom Nimrod had sent to Bila‘am the priest when he heard of his occupation with the stars, and he built there this altar to the Sun and a stone fort), Solomon built there also a city called the City of the Sun. Then Aradus, which is in the middle of the sea, was built at Solomon’s command and they praised him yet more for his wisdom. There journeyed to him the Queen of Sheba and she was obedient to his religious worship. There came up to him at his command Hiram king of Tyre, and had a real love for him; he had already been a friend to David before him. His reign was before the reign of David, and he remained to the last of King Zedekiah. Solomon took one thousand wives, as we said above about him; and they deteriorated his mind when he exceeded in his love to them, and they got the power to mock at him, and it caused him to slide away from the worship of God; he sacrificed to idols and worshipped them instead of the Lord. He died, after reigning for forty years, an idolator and an infidel. Then Hiram king of Tyre was seduced and forgot his humanity and disbelieved in God, and claimed divinity, and he said, “I sit in the heart of the seas like the sitting of a God”; and news of him came to Nebuchadnezzar, and he journeyed to him till he killed him. In the chronicles of the Hebrews, O my son Clement, [we learn] that in the days of this Hiram appeared the purple dye, and this [was that] a shepherd and his sheep were on the sea-shore, and he saw a dog of his gnawing with its mouth something that came out of the sea, and its mouth was filled with its blood. He looked at the blood, and had never seen the like of it. He took some p. 48 clean wool and wiped this blood with it; with that he made a crown and put it upon his head. It had a brightness like the brightness of the sun or rays of fire. The news of it came to Hiram; he sent for him and wondered greatly at the beauty of his dye. He assembled the dyers of his kingdom and gave them a commission for its like, and they were amazed at this, until some of the wise men of his time possessed themselves of the purple shell-fish. He made garments for himself with its blood, and he rejoiced over this with a great joy. Thou, O my son, and all the Greeks, disagree with the Hebrews in this narrative. After Solomon, Rehoboam his son reigned, and defiled the land by the worship of idols, by much whoredom in the city of Jerusalem, and by sacrificing to devils. In his day the kingdom of the house of David was divided, and became two parts. In his fifth year journeyed Shishak king of Egypt to Jerusalem, and took possession of all that was in the treasuries of the Lord’s house and the treasuries of David and Solomon, the vessels of gold and silver, and he was strengthened by this in his power. He said to the Jews, “This is none of your earning; it is some of what your fathers brought out of Egypt at the time of their flight.” And Rehoboam the son of Solomon died an infidel, after he had reigned for seventeen years. Abia his son reigned after him, being twenty years old. He enslaved Jerusalem and destroyed it, and his mother Ma‘ka, the daughter of Abishalom, commended his deeds. He died after three years, and Asa reigned. He did right, and abolished the worship of the stars and the images, and whoredom from Jerusalem. He drove away his mother from his kingdom, because she committed adultery and built an altar to the idols. There came to him Azârâh king of Hind, and Asa put him to flight, and reigned for forty years, then he died. After him his son Jehoshaphat reigned, and he went in the way of his father in righteousness, but he loved the household of Ahab, and kept company with them. He built ships, and sent by them to the land of Ophir to bring gold from its mountains. God sunk his ships, and was angry with him and his mother p. 49 Sem daughter of Uriah daughter of Shalom. When he had died, his son Joram reigned, being thirty-two years of age. He was disobedient, and sacrificed to devils, on account of his wife Aliah (Athaliah) daughter of Amsir (Omri) son of the sister of Ahab. He died an infidel. After him Ahaziah reigned, being twenty years of age. He was a shameless infidel. The Lord delivered him over to his enemies, and they killed him after one year of his reign. His mother took the kingdom to herself, and killed the kings’ sons, that thereby she might destroy the kingdom of the family of David. None were saved from her except Joash, for Jehosheba the daughter of Joram son of Jehoshaphat hid him. She increased adultery and infidelity in Jerusalem. She died after seven years, and the people of Jerusalem thought about who should reign over them, Jehoiada knew about that, and their choice fell upon none but Joash whom Jehoiada had hidden. He sent and brought [him] out to the house of the Lord; the warriors completely armed surrounded him and Jehoiada the priest seated him upon the throne of the family of David his father, he being seven years of age. His mother’s name was Zibiah of the family of Sheba. Jehoiada the priest covenanted with him that he should do righteousness before the Lord. When Jehoiada the priest died, Joash forgot his covenants, and did not know rightly what was administered from the throne of the family of David, nor the shedding of innocent blood. He died after he had reigned for forty years. After him his son reigned, and his mother’s name was Jehoaddan. He killed every one who had killed any one of his household, but spared their sons, for in this he followed the law of the Lord. He died after he had reigned for twenty-nine years, and his son Azariah reigned after him, being twenty years old. His mother’s name was Jecholiah. He did right before the Lord, save that he was bold about the priesthood, for which reason he became a leper, and God weakened the power of Isaiah the prophet from prophecy until this Azariah died, because he did not reprove him for his boldness about the priesthood. The duration of his reign was fifty-two p. 50 years, and Jotham his son reigned after him, being twenty-five years of age, and his mother’s name was Jerusha the daughter of Dafma (Zadok). He did right, and the duration of his reign was sixteen years. After him his son Ahaz reigned, being twenty years of age; his mother’s name was Jahkebez the daughter of Levi. He did wickedly, and sacrificed to devils and idols. God was angry with him, and Tiglath son of Cardak, king of Assyria, came against him, and besieged him. Ahaz wrote himself down his vassal, and delivered Jerusalem up to the Assyrians, and he carried all the gold and silver that was in the temple of God to Assyria the regions of Tiglath. In his time the children of Israel were led captive, and went down to Babylon. The king of Assyria sent instead Babylonians to the land of Judah to dwell in it; and they complained of what befel them to the king of Assyria, and he sent to them Urijah one of the priests of the children of Israel that he might teach them the law of the Lord. When they knew it, the lions ceased from them, and went to the land of Babylon and to Samaria. When he (Ahaz) had completed sixteen years he died, and his son Hezekiah reigned after him, being twenty-five years old, and his mother’s name was Ahi (Abi) the daughter of Zechariah. He did right and broke the idols, and caused the sacrifices to cease, and cut up the serpent that Moses had made in the wilderness of the wandering (Tih), because the children of Israel were seduced in their worship of it. In the fourth year of his reign, Shalmanezer king of Assyria came to Jerusalem, and took captive the Israelites who were in it, and drove them away to a place beyond Babylon named Media. In the twenty-sixth year journeyed Sennacherib king of the province to the cities of Judah, and took captive those whom he found in them and their villages excepting Jerusalem. Verily it was saved by the prayer and cries of king Hezekiah. When Hezekiah was ill with his death-sickness, he grieved and wept because he had no son to reign after him; he prayed before the Lord, and said, “Lord, have mercy on Thy servant, and do not let him die without offspring; let not the kingdom fail from the house of David, nor the blessings cease which have come on the tribes in my days.” The Lord answered him, and told him that p. 51 He had added to his life fifteen years; he recovered; a son was born to him, and he called him Manasseh. When twenty-six years of his reign were finished, and he was rejoicing in his son, he died. His son reigned after him, being twelve years old; his mother’s name was Hephzibah. He did wickedly, and his infidelity surpassed all the infidel kings that were before him in evil-doing. He built an altar to idols, and sacrificed to them; he defiled Jerusalem with corruption, and the worship of idols. He took Isaiah the prophet, and they sawed him with a wooden saw from the middle of his head to between his feet, because he had reproved him for his wicked deeds. Isaiah’s age that day was one hundred and twenty years, he began to prophesy when he was ninety years old. Then Manasseh repented about that, and turned to his Lord; he put on sackcloth, and imposed a fast upon himself [all] the days of his life. God accepted his repentance and he died. His son Amon reigned after him, being that day twenty-two years of age; his mother’s name was Musalmath the daughter of Hasoun. He did wicked deeds before the Lord, and burned his children in the fire. He reigned twelve years and he died. After him his son Josiah reigned, being sixty-eight years of age; his mother’s name was Arnea, daughter of Azariah son of Tarfeeb. He kept righteously the feast of the Passover, a feast such as the children of Israel had never kept since the time of the Prophet Moses; he abolished the sacrifices to the images, broke the idols, sawed them with saws, killed their worshippers, and burnt in the fire the bones of the prophets of the Honoured One. He cleansed Jerusalem from defilements. None like him reigned over the Jews before him nor after him. He remained there for thirty years, but Pharaoh king of Egypt killed him. After him his son Jehoahaz reigned, being twenty-two years of age; his mother’s name was Hamtoul the daughter of Jeremiah of Libnah. Not more than three months of his reign had passed when Pharaoh the lame bound him, made him fast with chains, and carried him to Egypt, and he died there. After him his brother Jehoiakim reigned, being twenty-five years of age; his mother’s name was Zobeed, daughter of Yerkuiah of the town of Al-Ramah. In the third year of his p. 52 reign Nebuchadnezzar approached Jerusalem, reigned over it, and made him his vassal for three years. He rebelled against Nebuchadnezzar, and death overtook him. His son Jehoiachin reigned after him, being eighteen years of age; his mother’s name was Tahseeb the daughter of Lutanan of the people of Jerusalem. Nebuchadnezzar journeyed a second time to Jerusalem, bound him after three months of his reign, and carried him and his officers and the armies of his soldiers to Babylon. Nebuchadnezzar in his first attack had bound the wife of Jehoiakim and other wives of the grandees and nobles of Jerusalem, and carried them to Babylon. The wife of Jehoiakim was pregnant that day, and in the way she gave birth to Daniel. In the Captivity were also Hananiah, Azariah, and Mishael, sons of Johanan. The reason of this Captivity was that Jehoiachin had made a truce with Nebuchadnezzar, then they betrayed one another. When Johanan died, Zedekiah the uncle of Jehoiakim reigned after him, being twenty-one years of age; the seat of all the kings of the children of Israel was Jerusalem; the name of Zedekiah’s mother was Hamtoul; he was the last of the kings of the children of Israel. After eleven years of his reign, Nebuchadnezzar journeyed for the third time to the West, to pacify its cities, and the cities of the Euphrates, and of the Great Sea. He made his way through the islands of the sea, and took captive their people, he laid Tyre waste, and smote it with fire. He killed Hiram its king as we have already said. He entered Egypt to seek those of the children of Israel who had fled, and killed its Pharaoh. He returned by sea to Jerusalem, and was victorious there a second time. He bound Zedekiah, killed his sons Jerbala and Rahmut, and carried him blind and fettered with chains to Babylon. This was a punishment from God to him for his deed that he did to the prophet Jeremiah when he threw him into a miry well. Nebuchadnezzar appointed Jozadan (Nebuzaradan) the captain of his prison in Jerusalem until he had laid waste its wall, and burned the temple of the Lord which Solomon had built in it. He demolished the rest of the dwellings of Jerusalem, carried all the tools that he found of iron and brass, and the raiment which belonged to the house p. 53 of the Lord to Babylon. Between Simeon the High Priest of Jerusalem and Jozadan captain of the prison to Nebuchadnezzar there was love and friendship. He asked if he would give him the old writings; he and Simeon carried them with him, being among the crowd of the Captivity. He saw a well in his way among the borders of the West; be laid the writings in it, and put with them a bronze vase, filled with glowing coals, and in it sweet smelling incense; he covered up this well, and went to Babylon. The devastation of Jerusalem was completed, and it became a waste. There was not one person in it, nor even a building save the tomb of the prophet Jeremiah. Jeremiah in his lifetime had dwelt in a place called Samaria; he commanded a man named Uriah that he should be buried in Jerusalem, and he did it. It was not known that this place was the grave of Jeremiah except at the devastation of Jerusalem.
Now for the genealogies. The Syrians say that no one looked after them after the last devastation of Jerusalem, except among the tribe of the Philistines, and no one looked after the genealogy of the people among whom the children of Israel married, nor from whence was the beginning of the priesthood. Jehoiachin did not cease to be bound in the land of Babylon, and shut up in prison for thirty-seven years. Meanwhile there was born to Mardul a son named Mardahi, and the king let Jehoiachin out of the prison, and married him to Helmuth the daughter of Eliakim. By him she gave birth in the land of Babylon to a son, who was called Salathiel. Then he married another who was called Melkat the daughter of Ezra the teacher, and had no child by her in Babylon. At that time Cyrus reigned in Babylon. He married Masabet the sister of Zerubabel a nobleman of the Jews, according to the custom of Persia; he let her rule his affairs; she begged him to restore the children of Israel to Jerusalem, and he did this to its place where it had been before him. He commanded a herald to proclaim, that there should not remain one of the children of Israel, who should not present himself to Zerubabel his brother-in-law. When they were gathered together, he commanded him to take them to Jerusalem and that they should build it. The children p. 54 of Israel returned to Jerusalem in the second year of the reign of Cyrus the Persian. At that time was completed the fifth thousand from the beginning. The children of Israel after their return to Jerusalem remained without a teacher to teach them the law of the Lord or any writings of the prophets. When Ezra saw this, he went to the well in which the Law had been put, uncovered it, and found the vase full of fire and incense, and he found the writings faded, there was no means to get them. God revealed to him that he should receive of them from His hands; he succeeded, and threw it on his mouth once, and twice and thrice, and God put into it the power of the spirit of prophecy; he kept all the writings, and that fire which was in the vase in the well was from the fire of Paradise which was in the house of the Lord. Zerubabel journeyed to Jerusalem as king over it. By Joshua son of Jozadak the High Priest and by Ezra, the writing of the Law and the Books of the Prophets were completed. After their return, the children of Israel kept the feast of the Passover, and all the feasts that they celebrated were three. The first was the feast of Moses in Egypt, the second the feast of Josiah, and the third after their return from Babylon in the days of Cyrus the Persian. The number of the years of the Captivity which Jeremiah the prophet mentions are seventy years. The children of Israel built the temple of the Lord in Jerusalem, and its building was finished by the hands of Zerubabel and Joshua the son of Jozadak the priest, and Ezra the scribe of the Law, in six and forty years. When the books of the genealogies were destroyed, the fathers were in despair about genealogy, and there was despair about it after them, until their accuracy was guaranteed by the secret books of the Hebrews. I relate this to thee, my son Clement, that when Zerubabel journeyed to Jerusalem, he married Malka the daughter of Ezra the teacher, and by her he begat a son called Abiud. She had already been the wife of Jehoiachin before him. When Abiud grew up, he married Ragib, daughter of Joshua the son of Jozadak the priest. By he he begat a son called Jehoiachim. Jehoiachim married a wife, and begat a son by her. When he grew up, he married p. 55 Alfeet, daughter of Hesron, and by her he begat Zadok. Zadok married Felbin the daughter of Rahab, and by her he begat Atin. Atin married Hesheeb, daughter of Jula, and by he he begat Tur (Eliud). Tur (Eliud) married Salsin, daughter of Hasoul, and by her he begat Eleazar. Eleazar married Habeeth, daughter of Malih, and by her he begat Manar (Matthan). Manar (Matthan) married Seerâb, daughter of Phinehas, and by her he begat two sons in [one] womb. One of them was Jacob, who was called by two names, Joachim son of Yartâh. Jacob maried Had the daughter of Eleazar, and by her he begat Joseph. Joachim married Hannah, daughter of Ka‘rdal, and by her he begat Mary, by whom our Lord the Christ was incarnate. On account of our knowledge, O my son Clement, about the genealogy of the Lady Mary, and the genealogies of her ancestors, the Jews begin by assertions about us that we do not understand the genealogies, and we do not know them; and they venture to mock the mother of Light, the Lady Mary, the Virgin, and they attribute he genealogy to fornication, because they do not know that it was the Holy Ghost who came down on us, a company of twelve in the upper room of Zion, who taught us all that we need to know about the genealogies and the rest of the mysteries, as He had taught Azariah (Ezra) the teacher all the Law, so that he kept it and renewed it. Let the mouths of the cursed Jews now be stopped, and let them know assuredly that Mary the pure was of the race of Judah, also of the race of David, also of the race of Abraham; that they have nothing against the genealogies which the Holy Ghost taught us, and there is not a book left in their hands from which they can make a stand against genealogy, since their books have been burnt three times; the first time in the days of Antiochus, who defiled the temple of the Lord, and commanded sacrifices to idlos; the second by Herod at the time of the devastation of Jerusalem; and the third, hear, O blessed son, what the Holy Ghost has revealed to me, about the sixty-three fathers, whose names are registered, and how the pedigree came about to the tribe from which was incarnate our God the Christ.
p. 56
The beginning of genealogies.
Adam begat Seth. Seth married Aclima, sister of Abel, and by her begat Enos. Enos married a woman called Hita, daughter of Mahmouma of the sons of Har son of Seth, and by her begat Cainan. Cainan married Karith, daughter of Kersham son of Maheâl, and by her begat Mahlaleel. Mahlaleel married Teshabfatir, daughter of Enos, and by her begat Jared. Jared married Zebeeda, daughter of Kargilan son of Cainan, and by her begat Enoch. Enoch married Jardakin, daughter of Terbah son of Mahlaleel, and by her begat Methuselah. Methuselah married Rahoub, daughter of Serkeen son of Enoch, and by her begat Lamech. Lamech married Kifar, daughter of Jutab son of Methuselah, and by her begat Noah. Noah married Haikal, daughter of Mashamos son of Enoch, and by her begat Sem. Sem married Leah, daughter of Nasih, and by her begat Arphaxad. Arphaxad married Fardou, daughter of Salweh son of Japhet, and by her begat Salah. Salah married Muldath, daughter of Kahin son of Sem, and by her begat Obed (Eber). Obed (Eber) married Rasdah sister of Melchisedek, daughter of Malih son of Arphaxad, and by her begat Peleg. Peleg married Hadeeb, daughter of Hamlâh, and by her begat Jareu (Reu). Jareu (Reu) married Tanaa‘b, daughter of Obed (Eber), and by her begat Serug. Serug married Feel, and by her begat Nahor. Nahor married a wife, A‘âkris daughter of Reu, and by her begat Tarah. Tarah married two wives, one of them Juta, and the other Salmat, by Juta he begat Abraham and by Salmat Sarah. Abraham married Sarah, daughter of this Salmat his father’s wife, and by her begat Isaac. Isaac married a wife called Rebecca, daughter of Fathâel, and by her begat Jacob. Jacob married Leah, daughter of Laban, and by her begat Judah. Judah begat Pharez by Tamar. Pharez son of Judah married Afdeeb, daughter of Levi, and by her begat Hesron. Hesron married Farteeb, daughter of Zebulon, and by her begat Aram. Aram married Safuza, daughter of Judah, and by her begat Aminadab. Aminadab married Baruma, daughter of Hesron, and by her begat Nahshon. Nahshon married Aram, daughter p. 57 of Adam, and by her begat Salmon. Salmon married Saleeb (Rahab), daughter of Aminadab, and by her begat Boaz. Boaz married Aroof (Ruth), daughter of Lot, and by her begat Obed. Obed married Nefut, daughter of Shela, and by her begat Asse (Jesse). Asse (Jesse) married Amrat, daughter of Othan, and by her begat David. David married Balseba‘ (Bathsheba), daughter of Joutân son of Shela, and by her begat Solomon. Solomon married Naama, daughter of Maheel, and by her begat Rehoboam: who had none like him. Rehoboam married Naheer, daughter of Al, and by her begat Abia. Abia married Maachah the daughter of Abishalom, and by her bcgat Asa. Asa married Auzbah the daughter of Shalih, and by her begat Jehoshaphat. Jehoshaphat married Na‘mna the daughter of Amon, and by her begat Joram. Joram married Tala‘ia, daughter of Amoi, and by her begat Ahaz. Ahaz married Suma the daughter of Balhi, and by her begat Amaziah. Amaziah married Kama, daughter of Caram, and by her begat Uzziah. Uzziah married Jerousa, daughter of Zadok, and by her begat Jeream (Jotham). Jeream (Jotham) married Jahfat, daughter of Hani, and by her begat Ahaz. Ahaz married Ahir, daughter of Zachariah, and by her begat Hezekiah. Hezekiah married Hephzibah, daughter of Jarmoun, and by her begat Manasseh. Manasseh married Artida, daughter of Azuriah, and by her begat Aman. Aman married Tarib, daughter of Murka, and by her begat Josiah. Josiah married Hamtoul, daughter of Armeed (Jeremiah), and by her begat Jehoahaz. Jehoahaz married a woman and had no sons by her. Jehoiakim reigned after the death of his brother, and married a woman called Carteem, daughter of Haluta, and by her begat Salaeel (Salathiel). Salaeel (Salathiel) married Hamtat, daughter of Eliakim, and by her begat Zerubabel. Zerubabel married Malkut, daughter of Ezra, and by her begat Armeed (Abiud). Armeed (Abiud) married Awarkeeth, daughter of Zadok, and by her begat Jachim. Jachim married Hali, daughter of Zurniem, and by her begat A‘zor. A‘zor married Afi, daughter of Hasor, and by her begat Sadoc. Sadoc married Faltir, daughter of Dorteeb, and by her begat Asham Joteed. Joteed Asham married Hasgab, daughter of Jula, and by her p. 58 begat Liud (Eliud). Liud (Eliud) married Shabshetin, daughter of Hubaballia, and by her begat Eleazar. Eleazar married Hanbeth, daughter of Jula, and by her begat Mathan. Mathan married Seerab, daughter of Phinehas, and by her begat Jacob. Jacob married Harteeb, daughter of Eleazar, and by her begat Joachim, known as Jonahir. Joachim married Hannah, and returned to the house of Eleazar. And after sixty years of his marriage to her, he begat by her Mary the Virgin, her by whom the Christ became incarnate. Joseph the Carpenter was the son of her [paternal] uncle Laha, and therefore his vote did not fall against her when Ram, priest of the children of Israel, delivered her to a man who should be surety for her. It was in the hidden work of God (may He be glorious and exalted!) and in the mystery of His knowledge that there was no escape from the Jews reproaching Mary the pure on account of her bearing the Christ. To our Master and our God and our Lord Jesus the Christ be praise and power and greatness and dignity and worship with the Father and the Holy Ghost from now unto all time and throughout all ages. Amen.
THE FIRST EPISTLE OF CLEMENT TO THE CORINTHIANS
The Church of God which sojourneth at Rome, to the Church of God which sojourneth at Corinth, to them that are called and sanctified in the will of God through our Lord Jesus Christ: Grace and peace be multiplied unto you from Almighty God through Jesus Christ.
CHAPTER 1
1:1 On account of the sudden and repeated calamities and mischances, brethren, that have come upon us, we suppose that we have the more slowly given heed to the things that are disputed among you, beloved, and to the foul and unholy sedition, alien and foreign to the elect of God, which a few headstrong and self-willed persons have kindled to such a degree of madness, that your venerable and famous name, worthy to be loved of all men, is greatly blasphemed.
1:2 For who that hath tarried among you hath not approved your most virtuous and firm faith, hath not admired your sober and seemly piety in Christ, hath not proclaimed your splendid disposition of hospitality, hath not deemed blessed your perfect and unerring knowledge?
1:3 For ye did all things without respect of persons, and walked in the laws of God, submitting yourselves to them that have the rule over you, and giving the due honour to the presbyters that are among you. Young men ye enjoined to think such things as be sober and grave. Women ye exhorted to perform all things in a blameless and honourable and pure conscience, loving dutifully their own husbands; and ye taught them to manage the affairs of their houses with gravity, keeping in the rule of obedience, being temperate in all things.
CHAPTER 2
2:1 And ye were all humble, boasting of nothing, submitting yourselves rather than subjecting others, more gladly giving than receiving, content with the provision that God had given you; and attending diligently to his words, ye received them into your very hearts, and his sufferings were before your eyes.
2:2 Thus a deep and rich peace was given to all, and an insatiable longing for doing good, and a plentiful outpouring of the Holy Spirit was upon all of you.
2:3 And ye, being filled with a holy desire, with excellent zeal and pious confidence, stretched out your arms to Almighty God, beseeching him to be merciful unto you, if ye had in anything unwillingly done amiss.
2:4 Ye contended day and night for the whole brotherhood, that in his mercy and good pleasure the number of his elect might be saved.
2:5 Ye were simple and sincere without malice one toward another:
2:6 all sedition and all schism were abominable unto you. Ye grieved over the transgressions of your neighbour, judging his short-comings your own.
2:7 Ye repented not of any well-doing, being ready to every good work;
2:8 and being adorned with a very virtuous and holy habit of life, ye did all things in his fear. The commandments and ordinances of the Lord were written on the breadth of your heart.
CHAPTER 3
3:1 All honour and enlargement was given to you, and then was fulfilled that which is written: -- The beloved ate and drank, and was enlarged and grew fat and kicked.
3:2 From this came emulation and envy, strife and sedition, persecution and disorder, war and captivity.
3:3 Thus the mean men were lifted up against the honourable; those of no repute against those of good repute; the foolish against the wise; the young against the elder.
3:4 Through this justice and peace are afar off, because each of you leaveth off the fear of God and is dimsighted in his faith, nor walketh in the laws of his commandments, nor behaveth as becometh a citizen of Christ; but each walketh according to his own evil lusts, having taken up unjust and unholy envy, by which also death entered into the world.
CHAPTER 4
4:1 For it is thus written: And it came to pass after certain days, that Cain brought of the fruits of the ground a sacrifice to God, and Abel brought also of the firstlings of the sheep and of their fat.
4:2 And God had respect unto Abel and unto his gifts; but unto Cain and his gifts he had no regard.
4:3 And Cain was grieved greatly, and his countenance fell.
4:4 And God said unto Cain, Why art thou very sorrowful, and why hath thy countenance fallen? If thou hast rightly offered, but hast not rightly divided, hast thou not sinned?
4:5 Hold thy peace; thy gift returneth unto thee, and thou shalt be master over it.
4:6 And Cain said unto Abel, Let us pass over into the field. And it came to pass while they were in the field, Cain rose up against Abel his brother and slew him.
4:7 Ye see, brethren, jealousy and envy wrought the slaughter of a brother.
4:8 Through envy our father Jacob fled from the face of his brother Esau.
4:9 Envy caused Joseph to be persecuted unto death, and to enter into bondage.
4:10 Envy compelled Moses to flee from the face of Pharaoh, king of Egypt, because he heard his countryman say, Who made thee a judge or a decider over us? Wilt thou kill me, as thou didst the Egyptian yesterday?
4:11 Through envy Aaron and Miriam pitched their tents without the camp.
4:12 Envy brought down Dathan and Abiram alive to the grave, because they contended against Moses, the servant of God.
4:13 Through envy David suffered jealousy not only of foreigners, but was persecuted also by Saul, king of Israel.
CHAPTER 5
5:1 But let us pass from ancient examples, and come unto those who have in the times nearest to us, wrestled for the faith.
5:2 Let us take the noble examples of our own generation. Through jealousy and envy the greatest and most just pillars of the Church were persecuted, and came even unto death.
5:3 Let us place before our eyes the good Apostles.
5:4 Peter, through unjust envy, endured not one or two but many labours, and at last, having delivered his testimony, departed unto the place of glory due to him.
5:5 Through envy Paul, too, showed by example the prize that is given to patience:
5:6 seven times was he cast into chains; he was banished; he was stoned; having become a herald, both in the East and in the West, he obtained the noble renown due to his faith;
5:7 and having preached righteousness to the whole world, and having come to the extremity of the West, and having borne witness before rulers, he departed at length out of the world, and went to the holy place, having become the greatest example of patience.
CHAPTER 6
6:1 To these men, who walked in holiness, there was gathered a great multitude of the elect, who, having suffered, through envy, many insults and tortures, became a most excellent example among us.
6:2 Through envy women were persecuted, even the Danaides and Dircae, who, after enduring dreadful and unholy insults, attained to the sure course of the faith; and they who were weak in body received a noble reward.
6:3 Envy hath estranged the minds of wives from their husbands, and changed the saying of our father Adam: This is now bone of my bone, and flesh of my flesh.
6:4 Envy and strife have overthrown mighty cities and rooted out great nations.
CHAPTER 7
7:1 These things we enjoin you, beloved, not only by way of admonition to you, but as putting ourselves also in mind. For we are in the same arena, and the same contest is imposed upon us.
7:2 Wherefore, let us leave empty and vain thoughts, and come unto the glorious and venerable rule of our holy calling.
7:3 Let us consider what is good and pleasing and acceptable before him who made us.
7:4 Let us look steadfastly to the blood of Christ, and see how precious in the sight of God is his blood, which having been poured out for our salvation, brought to the whole world the grace of repentance.
7:5 Let us go back to all generations, and learn that in every generation God hath granted a place for repentance to such as wished to return unto him.
7:6 Noah preached repentance, and as many as hearkened unto him were saved.
7:7 Jonah prophesied destruction to the Ninevites, and they, repenting of their sins, appeased God through prayer, and, though alien from God, obtained salvation.
CHAPTER 8
8:1 The ministers of the grace of God spake by the Holy Spirit concerning repentance;
8:2 and the Lord of all himself spake concerning repentance with an oath. As I live, saith the Lord, I desire not the death of a sinner, as I desire his repentance; adding thereto an excellent saying:
8:3 Repent, O house of Israel, from your iniquity: Say unto the sons of my people, Though your sins reach from earth to heaven, and though they be redder than scarlet, and blacker than sackcloth, and ye turn unto me with your whole heart and say, My father, I will hearken unto you as to an holy people.
8:4 And in another place he speaketh in this wise: Wash, and be ye clean; take away the wickedness from your souls from before my eyes; cease from your evil deeds, learn to do well; seek judgment; deliver him that is oppressed; give judgment for the orphan, and justify the widow; and come and let us reason together, saith he; and though your sins be as purple, I will make them white as snow; and though they be as scarlet, I will make them white as wool. And if ye be willing and hearken unto me, ye shall eat the good things of the earth; but if ye be not willing, and hearken not, the sword shall devour you; for the mouth of the Lord hath said this.
8:5 Desiring, therefore, that all his beloved ones should partake of repentance, he hath confirmed it by his almighty will.
CHAPTER 9
9:1 Wherefore, let us submit ourselves to his excellent and glorious will, and, becoming suppliants of his mercy and goodness, let us fall before him and betake ourselves to his mercies, having laid aside the vain toil and the strife and the jealousy that leadeth unto death.
9:2 Let us look steadfastly at those that have ministered with perfectness to his excellent glory.
9:3 Let us take as example Enoch, who, having been found just by reason of obedience, was translated, and his death was not found.
9:4 Noah, having been found faithful, preached, by his ministry, regeneration unto the world, and by him God preserved the animals that entered with one consent into the ark.
CHAPTER 10
10:1 Abraham, who was called the friend, was found faithful, inasmuch as he became obedient to the words of God.
10:2 This man, by obedience, went out from his land and his kinsfolk, and the house of his father, that, by leaving a scanty land and weak kinsfolk and a small house, he might inherit the promises of God.
10:3 For he saith unto him, Go out from thy land and thy kinsfolk, and the house of thy father, unto the land that I shall show thee, and I will make thee a great nation, and bless thee, and magnify thy name, and thou shalt be blessed; and I will bless them that bless thee, and curse them that curse thee, and in thee shall all the tribes of the earth be blessed.
10:4 And again, when he separated from Lot, God said unto him, Lift up thine eyes, and look from the place where thou now art unto the north and unto the south, and unto the east and unto the sea; for all the land which thou seest, to thee will I give it and to thy seed for ever,
10:5 and I will make thy seed as the dust of the earth: if any man can number the dust of the earth, thy seed also shall be numbered.
10:6 And again he saith, God brought forth Abraham, and said unto him: Look up to heaven and number the stars, if thou art able to number them, so shall thy seed be. And Abraham believed God, and it was counted to him for righteousness.
10:7 Through faith and hospitality a son was given unto him in old age, and through obedience he offered him a sacrifice unto God on one of the mountains that he showed him.
CHAPTER 11
11:1 By hospitality and goodness Lot was saved out of Sodom when the whole region round about was judged with fire and brimstone; the Lord making it manifest that he leaveth not them that hope upon him, but appointeth to punishment and torment them that turn in another way.
11:2 For his wife, who went out together with him, being of another mind, and not being in concord with him, was on that account placed as a sign, so that she became a pillar of salt even to this day; that it might be known to all that the double-minded, and they who doubt concerning the power of God, are for a judgment and a sign to all generations.
CHAPTER 12
12:1 Through faith and hospitality Rahab the harlot was saved;
12:2 for when spies were sent unto Jericho by Jesus, the son of Nun, the king of the land knew that they had come to spy out his country, and sent out men to apprehend them that they might be taken and put to death.
12:3 But the hospitable Rahab having received them, hid them in an upper story under the stalks of flax.
12:4 When, therefore, the men from the king came upon her, and said, There came unto thee men who are spies of this our land; bring them out, for the king so commandeth it; she answered, The two men whom ye are seeking entered in unto me, but they departed quickly and are on their way; but she showed not the men unto them.
12:5 And she said unto the men, Of a surety I know that the Lord your God has given over this city unto you; for the fear and trembling of you hath fallen upon them that inhabit it; when, therefore, it hath happened unto you to take it, save me and the house of my father.
12:6 And they say unto her, So shall it be, even as thou hast spoken unto us. When, therefore, thou hast perceived that we are coming, thou shalt gather together all thy household under thy roof, and they shall be saved; but as many as shall be found without the house shall be destroyed.
12:7 And they proceeded further to give her a sign, that she should hang from her house scarlet, making it manifest beforehand that through the blood of the Lord there shall be redemption to all who believe and hope upon God.
12:8 Behold, beloved, how there was not only faith, but prophecy in the woman.
CHAPTER 13
13:1 Let us therefore, brethren, be humble, laying aside all boasting and pride, and folly and wrath, and let us do that which is written; for the Holy Spirit saith, Let not the wise boast in his wisdom, nor the strong in his strength, nor the rich in his riches; but let him that boasteth make his boast in the Lord, even by seeking him and doing judgment and justice. Let us especially remember the words of our Lord Jesus Christ which he spake when teaching gentleness and long-suffering, for he spake thus:
13:2 Show mercy, that ye may obtain mercy; forgive, that it may be forgiven unto you; as ye do, so shall it be done unto you; as ye give, so shall it be given unto you; as ye judge, so shall ye be judged; as ye are kindly affectioned, so shall kindness be showed unto you; with whatsover measure ye measure, with the same shall it be measured unto you.
13:3 With this commandment and with these exhortations let us strengthen ourselves, that we may walk obedient to his holy words with all humility. For the Holy Scripture saith,
13:4 Upon whom shall I have respect but upon him that is meek and quiet, and that trembleth at my words?
CHAPTER 14
14:1 It is therefore meet and right, men and brethren, that we should be obedient unto God rather than follow them that in pride and disorderliness are leaders of detestable sedition.
14:2 For we shall incur no slight harm, but rather a great danger, if we rashly give ourselves up to the wills of men who launch out into strife and sedition so as to estrange us from that which is good.
14:3 Let us, therefore, show kindness towards them according to the mercy and sweetness of him that made us.
14:4 For it is written, The men of kindness shall inherit the land. The innocent shall be left upon it; but they that be lawless shall be destroyed out of it.
14:5 And again he saith, I saw the unrighteous man exalted on high and lifted up like the cedars of Lebanon. And I passed by, and behold he was not; I sought his place and found it not. Keep innocence, and regard righteousness; for there is a remnant that remaineth to the man of peace.
CHAPTER 15
15:1 Let us therefore cleave unto them who live in peace and godliness, not unto them who hypocritically profess to desire peace.
15:2 For he saith in a certain place, This people honoureth me with their lips, but their heart is far from me.
15:3 And again, With their mouth did they bless, but with their heart did they curse.
15:4 And again he saith, They loved him with their mouth, and with their tongue they lied against him. For their heart was not right with him, nor were they faithful in his covenant.
15:5 Let the crafty lips be put to silence, and may the Lord destroy all the deceitful lips, even the haughty tongue, they who said, Let us magnify our tongue, our lips are our own; who is master over us?
15:6 On account of the misery of the poor, and on account of the groaning of the needy, I will now arise, saith the Lord; I will set him in safety, I will deal confidently with him.
CHAPTER 16
16:1 For Christ belongeth unto them that are humble, not unto them that exalt themselves over his flock.
16:2 Our Lord Jesus Christ, who is the sceptre of the majesty of God, came not in the arrogance of boasting and pride, though he was able to do so; but in humility, even as the Holy Spirit spake concerning him.
16:3 For he saith, Lord, who hath believed our report, and to whom hath the arm of the Lord been revealed? Like a child have we delivered our message before him; he is as a root in a thirsty land. There is no form nor glory in him, and we beheld him, and he had neither form nor comeliness, but his form was despised, lacking comeliness, beyond the form of the sons of men. He was a man stricken and in toil, knowing how to bear infirmity, for his face was turned away; it was dishonoured and held in no reputation.
16:4 He beareth our sins and suffereth pain on our account, and we esteemed him as one in toil, stricken and afflicted.
16:5 He was wounded for our sins, and for our transgressions did he suffer infirmity; the chastisement of our peace was upon him, and by his stripes we were healed.
16:6 All we, like sheep, have gone astray, every one hath erred in his own way,
16:7 and the Lord hath given him up for our sins; and he, through affliction, openeth not his mouth. He was led like a sheep to the slaughter, and as a lamb before its shearers is dumb, so openeth he not his mouth.
16:8 In his humiliation his judgment was taken away, and who shall declare his generation, for his life is taken from the earth;
16:9 for the iniquity of my people he hath come unto death.
16:10 And I will give the wicked in requital for his burial, and the rich for his death: for he did no sin, neither was guile found in his mouth: and the Lord willeth to purify him from stripes.
16:11 If ye make an offering for sin your soul shall prolong its days.
16:12 And the Lord willeth to take away from the travail of his soul, to show him light and to form him by knowledge, to justify the righteous man who serveth many well; and their sins he shall bear himself.
16:13 Wherefore he shall receive the inheritance of many, and shall divide the spoils of the strong, because his soul was delivered up unto death, and he was numbered among the transgressors,
16:14 and he bore the sins of many, and was given up for their sins.
16:15 And again he saith, I am a worm and no man -- a reproach of men and despised of the people;
16:16 all they who saw me mocked me, they spake with their lips, they shook the head; he hoped in God, let him deliver him, let him save him, because he desireth him.
16:17 See, beloved, what is the example that hath been given unto us; for if the Lord so humbled himself, what shall we do who have through his mercy come under the yoke of his grace?
CHAPTER 17
17:1 Let us be imitators of them also who went about in goat-skins and sheep-skins, preaching the coming of Christ; we mean Elias and Elisaeus and Ezekiel the prophets, and beside them those who have obtained a good report.
17:2 Abraham obtained an exceeding good report, and was called the friend of God, and saith, looking steadfastly to the glory of God in humility, I am but earth and ashes.
17:3 And, moreover, concerning Job, it is thus written: Job was a just man and blameless, truthful, one that feared God, and abstained from all evil.
17:4 But he himself, accusing himself, saith, No one is pure from pollution, though his life be but for one day.
17:5 Moses was called faithful in all his house, and by his ministry God judged his people Israel by stripes and punishment. But he, though he was greatly glorified, spake not haughtily, but said, when the oracle was given him out of the bush, Who am I that thou sendest me? I am weak of voice and slow of tongue.
17:6 And again he saith, I am but as the smoke from a pot.
CHAPTER 18
18:1 But what shall we say of David, who obtained a good report; unto whom God said, I have found a man after my own heart, David, the son of Jesse, with my everlasting mercy have I anointed him.
18:2 But he himself saith unto God, Have mercy upon me, O God, according to thy great mercy, according to the multitude of thy compassion do away with mine iniquity;
18:3 wash me throughly from my iniquity, and cleanse me from my sin. For I know my iniquity, and my sin is ever before me.
18:4 Against thee only have I sinned, and done this evil in thy sight, that thou mightest be justified in thy words, and overcome when thou art judged.
18:5 Behold, I was shapen in wickedness, and in sin did my mother conceive me.
18:6 Behold, thou hast loved truth; thou hast shown me the secret and hidden things of thy wisdom.
18:7 Thou shalt sprinkle me with hyssop, and I shall be clean. Thou shalt wash me, and I shall be whiter than snow.
18:8 Thou shalt make me to hear of joy and gladness; the bones that have been humiliated shall rejoice.
18:9 Turn away thy face from my sins, and blot out all my misdeeds.
18:10 Create in me a new heart, O Lord, and renew a right spirit within me.
18:11 Cast me not away from thy presence, and take not thy Holy Spirit from me.
18:12 O give me again the joy of thy salvation, and establish me with thy guiding Spirit.
18:13 I will teach sinners thy ways; the ungodly shall be converted unto thee.
18:14 Deliver me from blood-guiltiness, O God, thou God of my salvation;
18:15 my tongue shall rejoice in thy righteousness. O Lord, thou shalt open my mouth, and my lips shall show forth thy praise.
18:16 For if thou hadst desired sacrifice, I would have given it; in whole burnt offerings thou wilt not delight.
18:17 The sacrifice of God is a broken spirit; a broken and a contrite heart God will not despise.
CHAPTER 19
19:1 The humility of men so many in number and so great, and who have obtained so good a report, and their subjection through obedience, hath made not only us but the generations before us better, namely, those who in fear and truth have received his oracles.
19:2 Since, therefore, we have become the partakers in many great and glorious actions, let us finally return to that goal of peace that was given us from the beginning; let us look steadfastly to the Father and Creator of the whole world, and let us cleave to the glorious and excellent gifts and benefits of his peace.
19:3 Let us behold him in spirit, and look with the eyes of the soul to his long-suffering will. Let us consider how gentle he is toward all his creation.
CHAPTER 20
20:1 The heavens, being put in motion by his appointment, are subject to him in peace;
20:2 night and day accomplish the course ordered by him, in nothing hindering one another.
20:3 The sun and the moon and the dances of the stars according to his appointment, in harmony and without any violation of order, roll on the courses appointed to them.
20:4 The fruitful earth bringeth forth in due season, according to his will, abundant nourishment for men and beasts; nothing doubting, nor changing in anything from the things that are decreed by him.
20:5 The unsearchable things of the abyss, and the secret ordinances of the lower parts of the earth, are held together by the same command.
20:6 The hollow of the vast sea, gathered together by his hand into its reservoirs, transgresseth not the bounds placed around it; but even as he hath appointed to it, so it doeth;
20:7 for he said, Thus far shalt thou come, and thy waves shall be broken within thee.
20:8 The ocean, impassable to men, and the worlds that are beyond it, are governed by the same commandments of their Master.
20:9 The seasons of spring and summer, autumn and winter, in peace succeed one another.
20:10 The fixed stations of the winds, each in their due time, perform their services without offence. The ever-flowing fountains, made for enjoyment and health, offer their breasts without fail to sustain the lives of men. Even the smallest of animals come together in peace and harmony.
20:11 All these things the great Maker and Master of all things hath appointed to be in peace and harmony, doing good unto all things, but more especially unto us, who have fled for refuge to his mercies, through our Lord Jesus Christ,
20:12 to whom be glory and majesty for ever and ever. Amen.
CHAPTER 21
21:1 Beware, beloved, lest his many blessings come to be a condemnation to all of us, unless, walking worthily of him, we do what is honourable and well pleasing before him with oneness of mind.
21:2 For he saith in a certain place, The Spirit of the Lord is a candle, searching out the secret places of the heart.
21:3 Let us see how near he is at hand, and how none of our thoughts and reasonings do escape him.
21:4 It is right, therefore, that we should not desert from his will.
21:5 Let us offend against men who are foolish, and senseless, and puffed up in the pride of their own speech, rather than against God.
21:6 Let us have respect to our Lord Jesus Christ, whose blood was given for us. Let us reverence them that are over us. Let us honour our elders. Let us instruct the young in the discipline of the fear of God. Let us direct our wives to that which is good;
21:7 let them show forth the lovely habit of chastity, and exhibit the pure disposition of meekness. Let them make manifest by their conversation the government of their tongues; let them show love, not according to partiality, but equally to all that fear the Lord in holiness.
21:8 Let your children be partakers of the discipline of Christ; let them learn how much humility availeth before God; what power a pure love hath with God; how his fear is honourable and great, preserving all who, with a pure mind, walk in holiness before him.
21:9 For he is a searcher out of thoughts and counsels, his breath is in us, and when he willeth he will take it away.
CHAPTER 22
22:1 All these things doth the faith which is in Christ assure. For he himself, through the Holy Spirit, thus calleth unto us: Come, ye children, hearken unto me, I will teach you the fear of the Lord.
22:2 What man is he that wisheth for life and would fain see good days?
22:3 Keep thy tongue from evil, and thy lips that they speak no guile.
22:4 Turn away from evil and do good;
22:5 seek peace and pursue it.
22:6 The eyes of the Lord are over the just, and his ears are open to their prayer. But the face of the Lord is against them that do evil, to destroy their memorial out of the land.
22:7 The righteous cried, and the Lord heard him, and delivered him out of all his troubles.
22:8 Many are the afflictions of the sinner, but they that hope in the Lord, mercy shall compass them round about.
CHAPTER 23
23:1 The Father whose mercies are over all things, who loveth to do good, hath bowels of compassion for them that fear him, and with gentleness and kindness bestoweth his favour upon them that come unto him with a pure mind.
23:2 Wherefore let us not be double-minded, nor let our hearts form vain imaginations concerning his excellent and glorious gifts.
23:3 Let not that scripture be applicable unto us which saith, Wretched are the double-minded, even they that doubt in their heart and say, We have heard these things in the time of our fathers; and lo, we have grown old, and none of them hath happened unto us.
23:4 O foolish ones! compare yourselves to a tree. Take, for example, the vine: first it sheddeth its leaves, then cometh the bud, then the leaf, then the flower, after that the unripe grape, then the ripe grape. See how in a little time the fruit of the tree attaineth to maturity.
23:5 Of a truth, quickly and suddenly shall his will be fulfilled; the scripture also bearing witness that he shall come quickly, and shall not tarry; and the Lord shall come suddenly into his temple, even the holy one, whom ye expect.
CHAPTER 24
24:1 Let us consider, beloved, how the Master showeth to us continually the resurrection that is about to be, of which he hath made our Lord Jesus Christ the first fruit, having raised him from the dead.
24:2 Let us look, beloved, at the resurrection that is ever taking place.
24:3 Day and night show to us the resurrection; the night is lulled to rest, the day ariseth; the day departeth, the night cometh on.
24:4 Let us consider the fruits, in what way a grain of corn is sown.
24:5 The sower goeth forth and casteth it into the ground, and when the seeds are cast into the ground, they that fell into the ground dry and naked are dissolved; then after their dissolution, the mighty power of the providence of the Lord raiseth them up, and from one seed many grow up and bring forth fruits.
CHAPTER 25 25:1 Let us consider the wonderful sign that happeneth in the region of the east, even about Arabia.
25:2 There is a bird which is called the phoenix. This, being the only one of its kind, liveth for five hundred years. And when the time of its death draweth near, it maketh for itself a nest of frankincense and myrrh and the other perfumes, into which, when its time is fulfilled, it entereth, and then dieth.
25:3 But as its flesh rotteth, a certain worm is produced, which being nourished by the moisture of the dead animal, putteth forth feathers. Then, when it hath become strong, it taketh the nest wherein are the bones of its ancestor, and bearing them, it flieth from the region of Arabia to that of Egypt, to the city which is called Heliopolis;
25:4 there, in day-time, in the sight of all, it flieth up, and placeth them upon the altar of the sun, and having done so, returneth back.
25:5 The priests, therefore, look into the registers of the times, and find that it has come at the completion of the five-hundredth year.
CHAPTER 26
26:1 Shall we then think it great and wonderful, if the Maker of all things shall make a resurrection of those who, in the confidence of a good faith, have piously seized him, when even by means of a bird he showeth the greatness of his promises?
26:2 For he saith in a certain place, And thou shalt raise me up, and I will give thanks unto thee; and again: I slumbered and slept; I arose up because thou art with me.
26:3 And again Job saith, Thou shalt raise up this my flesh, which hath suffered all these things.
CHAPTER 27
27:1 In this hope, therefore, let our souls be bound unto him who is faithful in his promises and just in his judgments.
27:2 He who hath commanded men not to lie, much more shall he not lie; for nothing is impossible with God, except to lie.
27:3 Let our faith, therefore, in him be kindled afresh within us, and let us consider that all things are near unto him.
27:4 By the word of his majesty did he constitute all things, and by a word he is able to destroy them.
27:5 Who shall say unto him, What hast thou done? or who shall resist the might of his strength? He will do all things when he willeth and as he willeth, and none of the things decreed by him shall pass away.
27:6 All things are before him, and nothing hath escaped his counsel:
27:7 seeing that the heavens declare the glory of God, and the firmament showeth the work of his hands: day unto day uttereth speech, and night unto night proclaimeth knowledge; and there is no speech nor language where their voices are not heard.
CHAPTER 28
28:1 Since, therefore, all things are seen and heard of him, let us fear him and abandon the filthy desires for evil deeds, that we may be sheltered by his mercy from the judgments to come.
28:2 For whither can any of us fly from his mighty hand, and what world shall receive any of them that desert from him?
28:3 For the scripture saith in a certain place, Whither shall I go, and where shall I conceal myself from thy face? If I ascend into heaven, thou art there; if I depart into the uttermost parts of the earth, there is thy right hand; if I shall make my bed in the abyss, there is thy Spirit.
28:4 Whither then shall we depart, and where shall we fly from him that embraceth all things?
CHAPTER 29
29:1 Let us, therefore, approach him with holiness of spirit, lifting unto him pure and undefiled hands; loving the kind and compassionate Father who hath made us a part of his elect.
29:2 For it is thus written, When The Most High divided the nations, when he dispersed the sons of Adam, he settled the boundaries of the nations according to the number of the angels of God. The portion of the Lord was his people Jacob.
29:3 Israel was the measurement of his inheritance. And in another place he saith, Behold the Lord taketh to himself a nation from the midst of the nations, even as a man taketh the firstfruits of his threshingfloor; and there shall go forth from that nation the Holy of Holies.
CHAPTER 30
30:1 Since, therefore, we are a portion of the Holy One, let us do all such things as pertain unto holiness, avoiding evil-speaking, foul and impure embraces, drunkenness, disorderliness, abominable desires, detestable adultery, execrable pride;
30:2 for God, he saith, resisteth the proud, but giveth grace unto the humble.
30:3 Let us cleave, therefore, to them to whom grace has been given from God. Let us clothe ourselves with concord, being humble, temperate, keeping ourselves far from all whispering and evil speaking, justified by our deeds, and not by our words.
30:4 For he saith, He who saith many things shall, in return, hear many things. Doth he that is eloquent think himself to be just?
30:5 -- doth he that is born of woman and liveth but for a short time think himself to be blessed? Be not abundant in speech.
30:6 Let our praise be in God, and not for ourselves, for God hateth the self-praisers.
30:7 Let the testimony of right actions be given us from others, even as it was given to our fathers who were just.
30:8 Audacity, self-will, and boldness belong to them who are accursed of God; but moderation, humility, and meekness, to them that are blessed of God.
CHAPTER 31
31:1 Let us cleave, therefore, to his blessing, and let us see what are the ways of blessing. Let us consult the records of the things that happened from the beginning.
31:2 On what account was our father Abraham blessed? Was it not that he wrought righteousness and truth through faith?
31:3 Isaac, with confidence, knowing the future, willingly became a sacrifice.
31:4 Jacob, with humility, flying from his brother, went out from his own land and journeyed unto Laban and served as a slave, and there were given unto him the twelve tribes of Israel.
CHAPTER 32
32:1 If any one will consider these things with sincerity and one by one, he will recognize the magnificence of the gifts that were given by him.
32:2 For from Jacob came the priests and all the Levites that serve the altar of God. From him came our Lord Jesus Christ according to the flesh; from him came the kings and rulers and governors of the tribe of Judah; and the remainder of his tribes are of no small glory, since God hath promised, Thy seed shall be as the stars of heaven.
32:3 All these, therefore, have been glorified and magnified, not through themselves or through their works, or through the righteousness that they have done, but through his will.
32:4 And we who through his will have been called in Christ Jesus are justified, not by ourselves, or through our wisdom or understanding or godliness, or the works that we have done in holiness of heart, but by faith, by which all men from the beginning have been justified by Almighty God, to whom be glory world without end. Amen.
CHAPTER 33
33:1 What, then, shall we do, brethren? Shall we cease from well-doing, and abandon charity? May the Master never allow that this should happen to us! but let us rather with diligence and zeal hasten to fulfil every good work.
33:2 For the Maker and Lord of all things rejoiceth in his works.
33:3 By his supreme power he founded the heavens, and by his incomprehensible understanding he ordered them. The earth he separated from the water that surrounded it, and fixed it on the firm foundation of his own will. The animals which inhabit therein he commanded to be by his ordinance. Having made beforehand the sea and the animals that are therein, he shut them in by his own power.
33:4 Man, the most excellent of all animals, infinite in faculty, he moulded with his holy and faultless hands, in the impress of his likeness.
33:5 For thus saith God: Let us make man in our own image, and after our own likeness. And God made man. Male and female made he them.
33:6 When, therefore, he had finished all things, he praised and blessed them, and said, Be fruitful, and multiply.
33:7 Let us see, therefore, how all the just have been adorned with good works. Yea, the Lord himself rejoiced when he had adorned himself with his works.
33:8 Having, therefore, this example, let us come in without shrinking to his will; let us work with all our strength the work of righteousness.
CHAPTER 34
34:1 The good workman receiveth boldly the bread of his labour, but the slothful and remiss looketh not his employer in the face.
34:2 It is therefore right that we should be zealous in well-doing, for from Him are all things;
34:3 for he telleth us beforehand, Behold the Lord cometh, and his reward is before his face, to give to every one according to his work.
34:4 He exhorteth us, therefore, with this reward in view, to strive with our whole heart not to be slothful or remiss towards every good work.
34:5 Let our glorying and our confidence be in him; let us submit ourselves to his will; let us consider the whole multitude of his angels, how they stand by and serve his will.
34:6 For the scripture saith, Ten thousand times ten thousand stood beside him, and thousands of thousands served him; and they cried, Holy, holy, holy Lord of Sabaoth! all creation is full of his glory.
34:7 And let us, being gathered together in harmony and a good conscience, cry earnestly, as it were with one mouth, unto him, that we may become partakers of his great and glorious promises;
34:8 for he saith, Eye hath not seen, and ear hath not heard, neither hath there entered into the heart of man, what things he hath prepared for them that wait for him.
CHAPTER 35
35:1 Behold, beloved, how blessed and wonderful are the gifts of God
35:2 -- life in immortality, cheerfulness in righteousness, truth in liberty, faith in confidence, temperance in sanctification; and all these things have already come within our cognizance.
35:3 What therefore are the things that are prepared for them that abide in patience? The Maker and Father of the worlds, the all-holy one, he knoweth how many and how beautiful they are.
35:4 Let us, therefore, strive to be found in the number of them that await him, that we may partake of the promised gifts.
35:5 And how will this be, beloved? If our mind be established by faith toward God; if we seek out what is pleasant and acceptable in his sight; if we perform such things as harmonize with his blameless will, and follow in the way of truth, casting from us all unrighteousness and lawlessness, covetousness, strife, malice and fraud, whispering and evil speaking, hatred of God, pride and insolence, vainglory and churlishness.
35:6 For they who do these things are hateful unto God, and not only they who do them, but also they who have pleasure in them that do them.
35:7 For the scripture saith: But unto the sinner God hath said, Why dost thou speak of my ordinances, and takest my covenant in thy mouth:
35:8 but thou hast hated instruction and hast cast my words behind thee. When thou sawest a thief thou wentest with him, and hast cast in thy portion with the adulterers; thy mouth hath abounded with evil, and thy tongue hath contrived deceit. Thou satest and spakest against thy brother, and hast slandered the son of thy mother.
35:9 This hast thou done, and I kept silence. Thou thoughtest, O wicked one, that I was like unto thee;
35:10 but I will convict thee, and set thyself before thee.
35:11 Consider this, ye who forget God, lest he seize you as a lion, and there be none to save you.
35:12 The sacrifice of praise shall honour me; and there is the way by which I will show him the salvation of God.
CHAPTER 36
36:1 This is the way, beloved, in which we found our salvation; even Jesus Christ, the high priest of our oblations, the champion and defender of our weakness.
36:2 Through him we look steadfastly to the heights of the heavens; through him we behold, as in a glass, the immaculate and lofty countenance of God the Father; through him the eyes of our heart were opened; through him our foolish and darkened understanding springeth up again to his marvellous light; through him the Lord hath willed us to taste of immortal knowledge; who, being the brightness of his glory, is so far better than the angels, as he hath, by inheritance, obtained a more excellent name than they.
36:3 For it is thus written: Who maketh his angels spirits, his ministers a flame of fire.
36:4 But of his Son the Lord hath thus said: Thou art my Son, to-day have I begotten thee. Ask of me, and I will give thee the heathen for thine inheritance, and the uttermost parts of the world for thy possession.
36:5 And, again, he saith unto him: Sit on my right hand until I make thy enemies thy footstool.
36:6 Who then are the enemies? Even the wicked, and they who resist the will of God.
CHAPTER 37
37:1 Let us, therefore, men and brethren, carry on our warfare with all earnestness in his faultless ordinances.
37:2 Let us consider those who fight under our rulers, how orderly and obediently and submissively they perform what is commanded them.
37:3 All are not prefects, or commanders of thousands, or commanders of hundreds, or commanders of fifties, or such-like; but each in his own rank performeth what has been ordered by the king or the commanders.
37:4 The great cannot exist without the small, nor the small without the great. There is a certain mixture in all things, and from thence ariseth their use.
37:5 Let us take, for example, our body; the head is nothing without the feet, nor the feet without the head. The smallest members of the body are necessary and useful to the whole body, and all unite and work with harmonious obedience for the preservation of the whole body.
CHAPTER 38
38:1 Let, therefore, our whole body be saved in Christ Jesus, and let each be subject to his neighbour, according to the gift which he hath received.
38:2 Let not the strong man despise the weak, and let the weak pay regard to the strong. Let him that is rich minister to him that is poor. Let him that is poor praise God that he hath given unto him one by whom his want may be supplied. Let the wise show his wisdom, not in words, but in good deeds; let him that is humble not bear witness to himself, but leave another to bear witness to him. Let him that is pure in the flesh boast not of it, knowing that it is another that giveth him the power of continence.
38:3 Let us consider, brethren, of what matter we are made, of what sort and who we are that have come into the world, as it were out of the tomb and darkness. He that made and fashioned us hath brought us into this world, having prepared beforehand his benefactions, even before we were born.
38:4 Having, therefore, all these things from him, we ought in all respects to give thanks unto him, to whom be glory world without end. Amen.
CHAPTER 39
39:1 The senseless and unwise, the foolish and unruly, make a mock of us, wishing to exalt themselves in their own imagination.
39:2 For what can a mortal do? or what strength hath he that is born of earth?
39:3 For it is written, There was no form before my eyes, only I heard a breath and a voice.
39:4 For what? shall a mortal be pure before the Lord? or is a man blameless from his works? seeing that he putteth no trust in his servants, and beholdeth somewhat of iniquity in his angels;
39:5 yea, the heaven is not pure in his sight. Away, ye who dwell in houses of clay, of whom are we also even of the same clay. He hath smitten them even as it were a moth, and in a single day they are no more. Because they could not help themselves they perished:
39:6 he blew among them, and they died, because they had no wisdom.
39:7 Call, now, and see if there is any one that will obey thee, if thou shalt behold any of the holy angels. For anger destroyeth the fool, and envy putteth him to death that is gone out of the way.
39:8 I have beheld the foolish casting forth roots, but straightway his habitation was eaten up.
39:9 Let his sons be far from safety, let them be mocked at the gates of their inferiors, and there shall be none to deliver them. For that which had been prepared for them the just shall eat, and they shall not be delivered out of their troubles.
CHAPTER 40
40:1 Since, therefore, these things have been made manifest before unto us, and since we have looked into the depths of the divine knowledge, we ought to do everything in order, whatsoever the Lord hath commanded us to do at the appointed seasons, and to perform the offerings and liturgies.
40:2 These he hath not commanded to be done at random or in disorder, but at fixed times and seasons.
40:3 But when and by whom he wisheth them to be fulfilled he himself hath decided by his supreme will; that all things, being done piously, according to his good pleasure, might be acceptable to his will.
40:4 They, therefore, who at the appointed seasons make their offerings are acceptable and blessed; for while following the laws of the Master they do not completely sin.
40:5 For to the High Priest were assigned special services, and to the priests a special place hath been appointed; and on the Levites special duties are imposed. But he that is a layman is bound by the ordinances of laymen.
CHAPTER 41
41:1 Let each of you, brethren, in his own order, give thanks unto God, continuing in a good conscience, not transgressing the fixed rule of his ministry, with all gravity.
41:2 Not in every place, brethren, are sacrifices offered continually, either in answer to prayer, or concerning sin and neglect, but in Jerusalem only; and even there the offering is not made in every place, but before the temple in the court of the altar, after that which is offered has been diligently examined by the high priest and the appointed ministers.
41:3 They, therefore, who do anything contrary to that which is according to his will have for their punishment death.
41:4 Ye see, brethren, by as much as we have been thought worthy of greater knowledge, by so much the more are we exposed to danger.
CHAPTER 42
42:1 The Apostles received for us the gospel from our Lord Jesus Christ; our Lord Jesus Christ received it from God.
42:2 Christ, therefore, was sent out from God, and the Apostles from Christ; and both these things were done in good order, according to the will of God.
42:3 They, therefore, having received the promises, having been fully persuaded by the resurrection of our Lord Jesus Christ, and having been confirmed by the word of God, with the full persuasion of the Holy Spirit, went forth preaching the good tidings that the kingdom of God was at hand.
42:4 Preaching, therefore, through the countries and cities, they appointed their firstfruits to be bishops and deacons over such as should believe, after they had proved them in the Spirit.
42:5 And this they did in no new way, for in truth it had in long past time been written concerning bishops and deacons; for the scripture, in a certain place, saith in this wise: I will establish their bishops in righteousness, and their deacons in faith.
CHAPTER 43
43:1 And wherein is it wonderful, if they who, in Christ, were entrusted by God with this work appointed the aforesaid officers? since even the blessed Moses, the faithful servant in all his house, signified in the sacred books all the things that were commanded unto him, whom also the prophets have followed, bearing witness together to the laws which were appointed by him.
43:2 For he, when a strife arose concerning the priesthood, and when the tribes contended which of them should be adorned with that glorious name, commanded the twelve chiefs of the tribes to bring to him rods, each inscribed with the name of a tribe; and when he had taken them, he bound them together, and sealed them with the seals of the heads of the tribes, and laid them up on the table of God, in the tabernacle of the testimony.
43:3 And when he had closed the tabernacle, he sealed the keys, and likewise the rods,
43:4 and said unto them, Men and brethren, of whatever tribe the rod shall bud, this hath God chosen to be his priest, and to serve him.
43:5 And when morning was come, he called together all Israel, even six hundred thousand men, and showed unto the heads of the tribes the seals, and opened the tabernacle of the testimony and brought forth the rods, and the rod of Aaron was found not only to have budded, but also bearing fruit.
43:6 What think ye, beloved? did not Moses know beforehand that this was about to happen? Most assuredly did he know it. But, that there might be no disorder in Israel, he did thus that the name of the true and only God might be glorified, to whom be glory world without end. Amen.
CHAPTER 44
44:1 Our Apostles, too, by the instruction of our Lord Jesus Christ, knew that strife would arise concerning the dignity of a bishop;
44:2 and on this account, having received perfect foreknowledge, they appointed the above-mentioned as bishops and deacons: and then gave a rule of succession, in order that, when they had fallen asleep, other men, who had been approved, might succeed to their ministry.
44:3 Those who were thus appointed by them, or afterwards by other men of good repute, with the consent of the whole Church, who have blamelessly ministered to the flock of Christ with humility, quietly, and without illiberality, and who for a long time have obtained a good report from all, these, we think, have been unjustly deposed from the ministry.
44:4 For it will be no small sin in us if we depose from the office of bishop those who blamelessly and piously have made the offerings.
44:5 Happy are the presbyters who finished their course before, and died in mature age after they had borne fruit; for they do not fear lest any one should remove them from the place appointed for them.
44:6 For we see that ye have removed some men of honest conversation from the ministry, which had been blamelessly and honourably performed by them.
CHAPTER 45
45:1 Ye are contentious, brethren, and are zealous concerning things that pertain not unto salvation.
45:2 Look diligently into the scriptures, which are the true sayings of the Holy Spirit.
45:3 Ye know how that nothing unjust or corrupt hath been written in them; for ye will not in them find the just expelled by holy men.
45:4 The just were persecuted, but it was by the lawless; they were thrown into prison, but it was by the unholy; they were stoned, but it was by sinners; they were slain, but it was by wicked men, even by those who had taken up an unjust envy against them.
45:5 They, therefore, when they suffered all these things, suffered them with a good report.
45:6 For what shall we say, brethren? was it by those that feared God that Daniel was cast into the den of lions?
45:7 Was it by those who practised the magnificent and glorious worship of the Most High that Ananias, Azarias, and Misael, were shut up in the fiery furnace? Let us not suppose that such was the case. Who, then, were the men who did these things? Abominable men and full of all wickedness were inflamed to such a degree of wrath that they cast into tortures those who, with a holy and a blameless purpose, served God, not knowing that the Most High is a champion and defender of those who with a pure conscience serve his most excellent name, to whom be glory world without end. Amen.
45:8 But they, abiding steadfastly in their confidence, have inherited honour and glory, and have both been exalted and made beautiful by God, in the memory that is made of them world without end. Amen.
CHAPTER 46
46:1 To such examples ought we also to cleave, brethren.
46:2 For it is written, Cleave unto them that are holy, for they that cleave unto them shall be made holy.
46:3 And again, in another place he saith, With the guiltless man thou shalt be guiltless, and with the excellent thou shalt be excellent, and with him that is crooked thou shalt be perverse.
46:4 Let us, therefore, cleave to the guiltless and the just, for they are the elect of God.
46:5 Why are there strivings, and anger, and division, and war among you?
46:6 Have we not one God and one Christ? Is not the Spirit of grace, which was poured out upon us, one? Is not our calling one in Christ?
46:7 Why do we tear apart and rend asunder the members of Christ, and make sedition against our body, and come to such a degree of madness that we forget we are members one of another? Remember the words of our Lord Jesus,
46:8 for he said, Woe unto that man; it were good for him if he had never been born, rather than that he should cause one of my elect to offend. It were better for him that a millstone were tied about him, and that he were cast into the sea, rather than that he should cause one of my little ones to offend.
46:9 This your schism has perverted many; hath cast many into despondency; many into doubt; all of us into grief, and, as yet, your sedition remaineth.
CHAPTER 47
47:1 Take into your hands the epistle of the blessed Apostle Paul.
47:2 What did he first write unto you in the beginning of his gospel?
47:3 Of a truth, he warned you spiritually, in a letter, concerning himself, and concerning Cephas and Apollos, because even then there were factions among you;
47:4 but the faction of that time brought less sin upon you; for ye inclined unto Apostles of good repute, and unto a man approved among them.
47:5 But now consider who they are that have perverted you, and have diminished the glory of your famous brotherly love.
47:6 Disgraceful, brethren, yea, very disgraceful is it, and unworthy of the conduct which is in Christ, that it should be reported that the most firm and ancient Church of the Corinthians hath, on account of one or two persons, made sedition against its presbyters.
47:7 And this report came not only unto us, but also unto the Gentiles, who go not with us. So that ye heap blasphemies on the name of the Lord through your folly, and withal cause danger to yourselves.
CHAPTER 48
48:1 Let us, therefore, remove this thing as quickly as possible, and let us fall before the feet of the Master, and beseech him with tears, that he will have mercy and be reconciled unto us, and restore us again to the grave and pure conversation of brotherly love.
48:2 For this is a gate of righteousness opened unto life, as it is written, Open unto me the gates of righteousness; I will go in unto them, and give thanks unto the Lord:
48:3 this is the gate of the Lord; the righteous shall enter thereby.
48:4 Now, since many gates have been opened, the gate of righteousness is that which is in Christ. Happy are all they that enter therein, and who keep their path straight in holiness and righteousness, quietly performing all their duties.
48:5 If a man be faithful, if he be mighty to expound knowledge, if he be wise in the interpretation of words, if he be pure in his deeds,
48:6 by so much the more ought he to be humble, and by as much as he seemeth to be greater, by so much the more ought he to seek the common advantage of all, and not of himself alone.
CHAPTER 49
49:1 Let him that hath the love which is in Christ keep the commandments of Christ.
49:2 Who can describe sufficiently the bond of the love of God?
49:3 Who is sufficient to speak as he ought of the excellence of its beauty?
49:4 The height to which love leads up is unspeakable.
49:5 Love joineth us unto God; love hideth a multitude of sins; love beareth all things; is long suffering in all things. In love there is nothing illiberal, nothing haughty. Love hath no schism; love maketh not sedition; love doth all things in harmony; in love all the elect of God have been made perfect. Without love nothing is acceptable unto God.
49:6 In love, our Master hath taken us to himself. Through the love that he hath for us, Jesus Christ our Lord hath given his blood for us, by the will of God, his flesh for our flesh, his soul for our soul.
CHAPTER 50
50:1 Ye see, brethren, how great and wonderful a thing love is, and how there is no describing its perfection.
50:2 Who is sufficient to be found in it, except those whom God shall have deemed worthy? Let us pray, therefore, and ask from his mercy that we may live in love, without human partiality, blameless.
50:3 All the generations, from Adam even unto this day, are gone by; but they who have been made perfect in love according to the grace of God inhabit the abode of the pious, and shall be made manifest in the visitation of the kingdom of Christ.
50:4 For it is written, Enter into the secret chambers but a little while, until my anger and wrath be passed, and I will remember the good day, and will raise you up from your sepulchres.
50:5 Blessed are we, beloved, if we do the commandments of God in the harmony of love, so that through love our sins may be forgiven us.
50:6 For it is written, Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord imputeth not sin, and in whose mouth there is no guile.
50:7 This blessedness cometh unto them who are elect by God, through Jesus Christ our Lord, to whom be glory world without end. Amen.
CHAPTER 51
51:1 Whatever errors, therefore, we have committed through the assaults of the adversary, let us for these ask pardon; and they who have been leaders of the sedition and division ought to consider the common ground of our hope.
51:2 For they who have their conversation in fear and love wish that they themselves, rather than their neighbours, should fall into suffering; and would rather that themselves should undergo condemnation, than that the harmony which hath been honourably and justly handed down to us should do so.
51:3 For it is better that a man should make confession concerning his sins, than that he should harden his heart, even as the heart of them was hardened who made sedition against Moses the servant of God; whose condemnation was manifest,
51:4 for they went down alive into hell, and death swallowed them up.
51:5 Pharaoh and his army, and all the leaders of Egypt, their chariots and their riders, through no other cause were sunk in the Red Sea, and perished there, than through the hardening of their foolish hearts, after that the signs and wonders happened in Egypt through the hand of Moses the servant of God.
CHAPTER 52
52:1 The Lord of all things, brethren, is in need of naught; neither requireth he anything of any one, except to confess unto him.
52:2 For the elect David saith, I will confess unto the Lord, and that shall please him more than a young calf that putteth forth horns and hoofs. Let the poor behold and rejoice thereat.
52:3 And again he saith, Offer unto the Lord the sacrifice of praise: pay thy vows unto the Most High. And call upon me in the day of thy affliction, and I will deliver thee, and thou shalt glorify me.
52:4 For the sacrifice unto God is a broken spirit.
CHAPTER 53
53:1 Ye know, beloved, and know well, the sacred scriptures, and have looked into the oracles of God; call, therefore, these things to remembrance.
53:2 For, when Moses had gone up into the mount, and had tarried there forty days and forty nights in fasting and humiliation, the Lord said unto him, Moses, Moses, get thee down quickly hence, for thy people, whom thou broughtest out of the land of Egypt, have wrought iniquity. They have gone astray quickly out of the way that thou commandest them, and have made unto themselves molten images.
53:3 And the Lord said unto him, I have spoken unto thee once and twice, saying, I have beheld this people, and, lo, it is a stiffnecked people. Let me alone, that I may destroy them, and I will wipe out their name from under heaven, and make of thee a nation great and wonderful, and far more numerous than they.
53:4 And Moses said, Be it far from thee, O Lord. Forgive this people their sin, or wipe my name also out of the book of the living.
53:5 Oh, the great love! Oh, the unsurpassable perfection! The servant is bold towards the Lord: he asketh remission for the people, or demands otherwise that he himself should be destroyed together with them.
CHAPTER 54
54:1 Who among you is noble? who is compassionate? who is filled with love?
54:2 Let him speak in this wise: If through me sedition and strife arise, I will depart, I will go away whithersoever ye will, and I will do that which is commanded by the majority, only let the flock of Christ be at peace together with the appointed presbyters.
54:3 He who doeth this shall gain for himself great glory in the Lord, and every place shall receive him; for the earth is the Lord's, and the fulness thereof.
54:4 These things have they done who are citizens of the kingdom of God, which needeth not to be repented of, and these things will they yet do.
CHAPTER 55
55:1 But, to bring forward examples from the Gentiles, also many kings and leaders, when a time of pestilence had arisen, being warned by oracles, gave themselves unto death, that they might deliver their citizens by their blood. Many went out from their own cities, that there might be no more sedition therein.
55:2 We know that many among us gave themselves up unto bonds, that they might deliver others. Many have given themselves up unto slavery, and, having received their own price, have therewith fed others.
55:3 Many women, waxing strong through the grace of God, have performed many manly deeds.
55:4 The blessed Judith, when the city was besieged, asked of the elders that she should be permitted to go forth into the camp of the aliens.
55:5 She therefore delivered herself unto danger, and went out through love of her country and of her people, who were besieged. And the Lord delivered Olophernes into the hands of a woman.
55:6 To no smaller danger did Esther, being perfect in faith, expose herself, that she might deliver the twelve tribes of Israel, who were about to perish. For by fasting and humiliation she besought the Master, who overlooketh all things, the God of Ages, who, seeing the humiliation of her soul, delivered the people for whose sake she put herself in jeopardy.
CHAPTER 56
56:1 Let us, therefore, pray for those who have fallen into any transgression, that moderation and humility may be given unto them, to the end that they should submit themselves, I do not say unto us, but unto the will of God; for so shall they obtain a fruitful and perfect remembrance and compassion before God and his saints.
56:2 Let us accept, brethren, that discipline at which no one needeth to be offended. The admonition which we make one toward another is good and useful exceedingly, for it joineth us unto the will of God.
56:3 For thus speaketh the holy word: The Lord hath chastened me with chastisements, but he hath not given me over unto death.
56:4 For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth.
56:5 The righteous shall chastise me in pity and shall rebuke me, but let not the oil of sinners anoint mine head.
56:6 And again he saith: Blessed is the man whom the Lord hath rebuked; refuse not thou the admonition of the Almighty, for he maketh thee to grieve, and again he restoreth thee;
56:7 he hath smitten, and his hands have healed thee;
56:8 six times shall he deliver thee from calamity, and the seventh time evil shall not touch thee.
56:9 In the time of famine he shall deliver thee from death, in war he shall redeem thee from the hand of iron.
56:10 From the scourge of the tongue shall he hide thee, and thou shalt not be afraid when evils approach.
56:11 The unjust and the sinner shalt thou laugh to scorn;
56:12 and of the wild beasts thou shalt not be afraid, for the wild beasts shall be at peace with thee.
56:13 Then shalt thou know that thy house shall be at peace; the habitation of thy tabernacle shall not fail.
56:14 Thou shalt know that thy seed is abundant, thy children like all the herb of the field.
56:15 Thou shalt come to thy tomb like a ripe ear of corn reaped in due season, like the heap of a threshing-floor that is gathered at its proper time.
56:16 Ye see, beloved, that there is a protection for them that are chastened by the Master, for God chasteneth us because he is good, to the end that we should be admonished by his holy discipline.
CHAPTER 57
57:1 Do ye, therefore, that have laid the foundation of the sedition submit yourselves to the presbyters, and be chastised to repentance, bending the knees of your hearts.
57:2 Learn to submit yourselves, laying aside the vain and haughty self-will of your tongues; for it is better that you should be small and approved in the flock of Christ, rather than that, seeming to be superior to others, ye should be cast out of his hope.
57:3 For thus saith the most excellent Wisdom, Behold, I will send upon you the language of my Spirit; I will teach you my word.
57:4 Since I called and ye did not hearken, and prolonged my words, and ye attended not, but made my counsels of none effect, and were not obedient to my reproofs, therefore I will laugh at your destruction, I will exult when desolation cometh upon you; when perturbation hath suddenly come upon you, and ruin is at hand like a whirlwind, when tribulation and oppression cometh upon you.
57:5 For the time shall come when ye shall call upon me, and I shall not hearken unto you; the wicked shall seek me, and shall not find me. They hated wisdom and chose not the fear of the Lord; they were not willing to attend to my counsels, they mocked at my rebukes.
57:6 Wherefore they shall eat the fruits of their own way; they shall be filled with their own unrighteousness.
57:7 For because they wronged the innocent they shall be slain, and judgment shall destroy the unrighteous; but he who hearkeneth unto me shall abide trusting in hope, and shall rest securely from all evil.
CHAPTER 58
58:1 Let us, therefore, submit to his all-holy and glorious name, and escape the threats that have been before spoken by Wisdom against the disobedient, that we may abide trusting in the most holy name of his greatness.
58:2 Accept this our advice, and it will not be repented of by you. For as God liveth, and as the Lord Jesus Christ liveth, and the Holy Spirit, the confidence and hope of the elect, he who observeth in humility with earnest obedience, and repining not, the ordinances and commands given by God, he shall be reckoned and counted in the number of them that are saved by Jesus Christ, through whom is there to him glory, world without end. Amen.
CHAPTER 59
59:1 But if some should be disobedient to the things spoken by him through us, let them know that they will entangle themselves in no small transgression and danger,
59:2 but that we shall be guiltless of this sin; and we will ask, making with earnestness our prayer and supplication, that the Maker of all things may keep uninjured in all the world the number of those that have been numbered as his elect, through his beloved Son, Jesus Christ, through whom he hath called us from darkness unto light, and from ignorance to a knowledge of the glory of his name.
59:3 That we may hope in thy name, which is the first of all things, open the eyes of our heart to know thee, who art alone highest among the highest, holy among the holy, who puttest down the haughtiness of the proud, who scatterest the reasonings of the Gentiles, who exaltest the humble on high, and lowerest the lofty, who makest rich and makest poor, who killest and makest to live, the only benefactor of spirits, and God of all flesh, who lookest into the abysses, who beholdest the works of men, who art the helper of those in danger, the saviour of those who have lost hope, who art the maker and bishop of every soul, who makest the nations to multiply upon earth, and out of all hast chosen those that love thee through Jesus Christ thy beloved Son, through whom thou hast taught us, hast sanctified us, hast honoured us.
59:4 We ask thee, Lord, to be our helper and assister, save those of us who are in affliction, have compassion on the humble, raise the fallen, appear to those who are in need, heal the sinners, convert those of thy people who are wandering from the way, feed the hungry, ransom our prisoners, raise up the sick, encourage the feeble-hearted, let all the nations know that thou art God alone and Jesus Christ thy Son, and that we are thy people and the sheep of thy pasture.
CHAPTER 60
60:1 Thou hast made manifest the everlasting constitution of the world by the things that happen. Thou, Lord, who art faithful in all generations, hast founded the world; thou who art just in thy judgments, who art wonderful in strength and greatness; thou who art wise in creating and prudent in establishing the things that are made; thou that art good in the things that are seen and faithful among them that trust upon thee, merciful and compassionate, forgive us our transgressions and unrighteousnesses, our sins and our negligences.
60:2 Take not into account every sin of thy servants and handmaids, but purify us with the purification of thy truth, and make straight our steps in holiness and righteousness and singleness of heart, that we may so walk and do such things as are right and well pleasing before thee, and before our rulers.
60:3 Yea, Lord, cause thy face to appear to us in peace to our good, that we may be sheltered by thy mighty hand, and preserved from all sin by thy lofty arm, and deliver us from those that hate us unjustly.
60:4 Give unity and peace both to us and to all that dwell upon the earth, as thou gavest to our fathers when they called upon thee with faith and truth, so that we should become obedient to thy all-powerful and most excellent name, and to those who rule and govern us upon the earth.
CHAPTER 61
61:1 Thou, Lord, hast given the authority of the kingdom to them through thy almighty and unspeakable power, so that we, knowing the estimation and honour given to them by thee, might submit ourselves to them, in no way opposing thy will; to whom give, O Lord, health, peace, concord, stability, so that they may discharge the rule given unto them by thee without offence;
61:2 for thou, heavenly Lord, everlasting King, givest to the sons of men glory and honour and authority over the things that are upon the earth. Do thou, Lord, direct their counsel according to what is good and pleasing before thee, that, fulfilling with peace and meekness and piety the authority given unto them by thee, they may obtain mercy from thee.
61:3 Thou who alone art able to do these and greater good things among us, to thee do we give thanks through the high priest and protector of our souls, Jesus Christ, through whom to thee be the glory and majesty, now and to all generations, world without end. Amen.
CHAPTER 62
62:1 Concerning the things that pertain to our religion, and the things that are most useful to a virtuous life, for those who are willing to live piously and righteously, we have sufficiently charged you, men and brethren.
62:2 For we have handled every argument concerning faith and repentance, and genuine love and temperance, and moderation and patience, reminding you that ye must by righteousness and truth and long-suffering approve yourselves with piety to almighty God, being of one mind, without malice, in love and peace with earnest obedience, even as our fathers, who were beforementioned, approved themselves with humility both with regard to God the Father and Creator and to all men.
62:3 And these things have we so much the more gladly put you in mind of, inasmuch as we knew plainly that we wrote unto men who are faithful and of high repute, and who have looked into the oracles of the instruction of God.
CHAPTER 63
63:1 It is right, therefore, that those who have attended to so great and so many examples should submit their necks, and fill the place of obedience, so that being at peace from the vain sedition we may attain, without any blame, to the end set before us in truth.
63:2 For joy and rejoicing will ye afford us if, becoming obedient to the things that have been written by us, ye put an end, by the suggestion of the Holy Spirit, to the unlawful wrath of your discord, according to the supplication which we have made concerning peace and unity in this epistle.
63:3 But we have also sent unto you men who are faithful and prudent, who from youth up to old age have behaved blamelessly among us, who also will be witnesses between yourselves and us;
63:4 and this we have done that ye may know that our whole thought has been and is this, that ye may speedily be at peace among yourselves.
CHAPTER 64
64:1 Finally, my God, who overlooketh all things, who is the Master of spirits and Lord of all flesh, who hath chosen our Lord Jesus Christ, and us through him to be a peculiar people, give unto every soul that is called after his glorious and holy name, faith, fear, peace, patience, long-suffering, continence, purity, sobriety, to the well-pleasing of his name, through our high priest and protector, Jesus Christ, through whom be ascribed unto him glory and greatness, strength and honour, both now and world without end. Amen.
CHAPTER 65
65:1 See that ye send back quickly unto us in peace and with joy Claudius Ephebus and Valerius Bito, together also with Fortunatus, who were sent unto you from us, that they may the more quickly bring us news of your peace and order, which we pray for and desire, so that we may the sooner have joy concerning your good order.
65:2 The grace of our Lord Jesus Christ be with you, and with all who everywhere are called of God through him, to whom through him be glory, honour, might, majesty, and eternal dominion, world without end. Amen.
END OF 1 CLEMENT
CHAPTER 1
1:1 On account of the sudden and repeated calamities and mischances, brethren, that have come upon us, we suppose that we have the more slowly given heed to the things that are disputed among you, beloved, and to the foul and unholy sedition, alien and foreign to the elect of God, which a few headstrong and self-willed persons have kindled to such a degree of madness, that your venerable and famous name, worthy to be loved of all men, is greatly blasphemed.
1:2 For who that hath tarried among you hath not approved your most virtuous and firm faith, hath not admired your sober and seemly piety in Christ, hath not proclaimed your splendid disposition of hospitality, hath not deemed blessed your perfect and unerring knowledge?
1:3 For ye did all things without respect of persons, and walked in the laws of God, submitting yourselves to them that have the rule over you, and giving the due honour to the presbyters that are among you. Young men ye enjoined to think such things as be sober and grave. Women ye exhorted to perform all things in a blameless and honourable and pure conscience, loving dutifully their own husbands; and ye taught them to manage the affairs of their houses with gravity, keeping in the rule of obedience, being temperate in all things.
CHAPTER 2
2:1 And ye were all humble, boasting of nothing, submitting yourselves rather than subjecting others, more gladly giving than receiving, content with the provision that God had given you; and attending diligently to his words, ye received them into your very hearts, and his sufferings were before your eyes.
2:2 Thus a deep and rich peace was given to all, and an insatiable longing for doing good, and a plentiful outpouring of the Holy Spirit was upon all of you.
2:3 And ye, being filled with a holy desire, with excellent zeal and pious confidence, stretched out your arms to Almighty God, beseeching him to be merciful unto you, if ye had in anything unwillingly done amiss.
2:4 Ye contended day and night for the whole brotherhood, that in his mercy and good pleasure the number of his elect might be saved.
2:5 Ye were simple and sincere without malice one toward another:
2:6 all sedition and all schism were abominable unto you. Ye grieved over the transgressions of your neighbour, judging his short-comings your own.
2:7 Ye repented not of any well-doing, being ready to every good work;
2:8 and being adorned with a very virtuous and holy habit of life, ye did all things in his fear. The commandments and ordinances of the Lord were written on the breadth of your heart.
CHAPTER 3
3:1 All honour and enlargement was given to you, and then was fulfilled that which is written: -- The beloved ate and drank, and was enlarged and grew fat and kicked.
3:2 From this came emulation and envy, strife and sedition, persecution and disorder, war and captivity.
3:3 Thus the mean men were lifted up against the honourable; those of no repute against those of good repute; the foolish against the wise; the young against the elder.
3:4 Through this justice and peace are afar off, because each of you leaveth off the fear of God and is dimsighted in his faith, nor walketh in the laws of his commandments, nor behaveth as becometh a citizen of Christ; but each walketh according to his own evil lusts, having taken up unjust and unholy envy, by which also death entered into the world.
CHAPTER 4
4:1 For it is thus written: And it came to pass after certain days, that Cain brought of the fruits of the ground a sacrifice to God, and Abel brought also of the firstlings of the sheep and of their fat.
4:2 And God had respect unto Abel and unto his gifts; but unto Cain and his gifts he had no regard.
4:3 And Cain was grieved greatly, and his countenance fell.
4:4 And God said unto Cain, Why art thou very sorrowful, and why hath thy countenance fallen? If thou hast rightly offered, but hast not rightly divided, hast thou not sinned?
4:5 Hold thy peace; thy gift returneth unto thee, and thou shalt be master over it.
4:6 And Cain said unto Abel, Let us pass over into the field. And it came to pass while they were in the field, Cain rose up against Abel his brother and slew him.
4:7 Ye see, brethren, jealousy and envy wrought the slaughter of a brother.
4:8 Through envy our father Jacob fled from the face of his brother Esau.
4:9 Envy caused Joseph to be persecuted unto death, and to enter into bondage.
4:10 Envy compelled Moses to flee from the face of Pharaoh, king of Egypt, because he heard his countryman say, Who made thee a judge or a decider over us? Wilt thou kill me, as thou didst the Egyptian yesterday?
4:11 Through envy Aaron and Miriam pitched their tents without the camp.
4:12 Envy brought down Dathan and Abiram alive to the grave, because they contended against Moses, the servant of God.
4:13 Through envy David suffered jealousy not only of foreigners, but was persecuted also by Saul, king of Israel.
CHAPTER 5
5:1 But let us pass from ancient examples, and come unto those who have in the times nearest to us, wrestled for the faith.
5:2 Let us take the noble examples of our own generation. Through jealousy and envy the greatest and most just pillars of the Church were persecuted, and came even unto death.
5:3 Let us place before our eyes the good Apostles.
5:4 Peter, through unjust envy, endured not one or two but many labours, and at last, having delivered his testimony, departed unto the place of glory due to him.
5:5 Through envy Paul, too, showed by example the prize that is given to patience:
5:6 seven times was he cast into chains; he was banished; he was stoned; having become a herald, both in the East and in the West, he obtained the noble renown due to his faith;
5:7 and having preached righteousness to the whole world, and having come to the extremity of the West, and having borne witness before rulers, he departed at length out of the world, and went to the holy place, having become the greatest example of patience.
CHAPTER 6
6:1 To these men, who walked in holiness, there was gathered a great multitude of the elect, who, having suffered, through envy, many insults and tortures, became a most excellent example among us.
6:2 Through envy women were persecuted, even the Danaides and Dircae, who, after enduring dreadful and unholy insults, attained to the sure course of the faith; and they who were weak in body received a noble reward.
6:3 Envy hath estranged the minds of wives from their husbands, and changed the saying of our father Adam: This is now bone of my bone, and flesh of my flesh.
6:4 Envy and strife have overthrown mighty cities and rooted out great nations.
CHAPTER 7
7:1 These things we enjoin you, beloved, not only by way of admonition to you, but as putting ourselves also in mind. For we are in the same arena, and the same contest is imposed upon us.
7:2 Wherefore, let us leave empty and vain thoughts, and come unto the glorious and venerable rule of our holy calling.
7:3 Let us consider what is good and pleasing and acceptable before him who made us.
7:4 Let us look steadfastly to the blood of Christ, and see how precious in the sight of God is his blood, which having been poured out for our salvation, brought to the whole world the grace of repentance.
7:5 Let us go back to all generations, and learn that in every generation God hath granted a place for repentance to such as wished to return unto him.
7:6 Noah preached repentance, and as many as hearkened unto him were saved.
7:7 Jonah prophesied destruction to the Ninevites, and they, repenting of their sins, appeased God through prayer, and, though alien from God, obtained salvation.
CHAPTER 8
8:1 The ministers of the grace of God spake by the Holy Spirit concerning repentance;
8:2 and the Lord of all himself spake concerning repentance with an oath. As I live, saith the Lord, I desire not the death of a sinner, as I desire his repentance; adding thereto an excellent saying:
8:3 Repent, O house of Israel, from your iniquity: Say unto the sons of my people, Though your sins reach from earth to heaven, and though they be redder than scarlet, and blacker than sackcloth, and ye turn unto me with your whole heart and say, My father, I will hearken unto you as to an holy people.
8:4 And in another place he speaketh in this wise: Wash, and be ye clean; take away the wickedness from your souls from before my eyes; cease from your evil deeds, learn to do well; seek judgment; deliver him that is oppressed; give judgment for the orphan, and justify the widow; and come and let us reason together, saith he; and though your sins be as purple, I will make them white as snow; and though they be as scarlet, I will make them white as wool. And if ye be willing and hearken unto me, ye shall eat the good things of the earth; but if ye be not willing, and hearken not, the sword shall devour you; for the mouth of the Lord hath said this.
8:5 Desiring, therefore, that all his beloved ones should partake of repentance, he hath confirmed it by his almighty will.
CHAPTER 9
9:1 Wherefore, let us submit ourselves to his excellent and glorious will, and, becoming suppliants of his mercy and goodness, let us fall before him and betake ourselves to his mercies, having laid aside the vain toil and the strife and the jealousy that leadeth unto death.
9:2 Let us look steadfastly at those that have ministered with perfectness to his excellent glory.
9:3 Let us take as example Enoch, who, having been found just by reason of obedience, was translated, and his death was not found.
9:4 Noah, having been found faithful, preached, by his ministry, regeneration unto the world, and by him God preserved the animals that entered with one consent into the ark.
CHAPTER 10
10:1 Abraham, who was called the friend, was found faithful, inasmuch as he became obedient to the words of God.
10:2 This man, by obedience, went out from his land and his kinsfolk, and the house of his father, that, by leaving a scanty land and weak kinsfolk and a small house, he might inherit the promises of God.
10:3 For he saith unto him, Go out from thy land and thy kinsfolk, and the house of thy father, unto the land that I shall show thee, and I will make thee a great nation, and bless thee, and magnify thy name, and thou shalt be blessed; and I will bless them that bless thee, and curse them that curse thee, and in thee shall all the tribes of the earth be blessed.
10:4 And again, when he separated from Lot, God said unto him, Lift up thine eyes, and look from the place where thou now art unto the north and unto the south, and unto the east and unto the sea; for all the land which thou seest, to thee will I give it and to thy seed for ever,
10:5 and I will make thy seed as the dust of the earth: if any man can number the dust of the earth, thy seed also shall be numbered.
10:6 And again he saith, God brought forth Abraham, and said unto him: Look up to heaven and number the stars, if thou art able to number them, so shall thy seed be. And Abraham believed God, and it was counted to him for righteousness.
10:7 Through faith and hospitality a son was given unto him in old age, and through obedience he offered him a sacrifice unto God on one of the mountains that he showed him.
CHAPTER 11
11:1 By hospitality and goodness Lot was saved out of Sodom when the whole region round about was judged with fire and brimstone; the Lord making it manifest that he leaveth not them that hope upon him, but appointeth to punishment and torment them that turn in another way.
11:2 For his wife, who went out together with him, being of another mind, and not being in concord with him, was on that account placed as a sign, so that she became a pillar of salt even to this day; that it might be known to all that the double-minded, and they who doubt concerning the power of God, are for a judgment and a sign to all generations.
CHAPTER 12
12:1 Through faith and hospitality Rahab the harlot was saved;
12:2 for when spies were sent unto Jericho by Jesus, the son of Nun, the king of the land knew that they had come to spy out his country, and sent out men to apprehend them that they might be taken and put to death.
12:3 But the hospitable Rahab having received them, hid them in an upper story under the stalks of flax.
12:4 When, therefore, the men from the king came upon her, and said, There came unto thee men who are spies of this our land; bring them out, for the king so commandeth it; she answered, The two men whom ye are seeking entered in unto me, but they departed quickly and are on their way; but she showed not the men unto them.
12:5 And she said unto the men, Of a surety I know that the Lord your God has given over this city unto you; for the fear and trembling of you hath fallen upon them that inhabit it; when, therefore, it hath happened unto you to take it, save me and the house of my father.
12:6 And they say unto her, So shall it be, even as thou hast spoken unto us. When, therefore, thou hast perceived that we are coming, thou shalt gather together all thy household under thy roof, and they shall be saved; but as many as shall be found without the house shall be destroyed.
12:7 And they proceeded further to give her a sign, that she should hang from her house scarlet, making it manifest beforehand that through the blood of the Lord there shall be redemption to all who believe and hope upon God.
12:8 Behold, beloved, how there was not only faith, but prophecy in the woman.
CHAPTER 13
13:1 Let us therefore, brethren, be humble, laying aside all boasting and pride, and folly and wrath, and let us do that which is written; for the Holy Spirit saith, Let not the wise boast in his wisdom, nor the strong in his strength, nor the rich in his riches; but let him that boasteth make his boast in the Lord, even by seeking him and doing judgment and justice. Let us especially remember the words of our Lord Jesus Christ which he spake when teaching gentleness and long-suffering, for he spake thus:
13:2 Show mercy, that ye may obtain mercy; forgive, that it may be forgiven unto you; as ye do, so shall it be done unto you; as ye give, so shall it be given unto you; as ye judge, so shall ye be judged; as ye are kindly affectioned, so shall kindness be showed unto you; with whatsover measure ye measure, with the same shall it be measured unto you.
13:3 With this commandment and with these exhortations let us strengthen ourselves, that we may walk obedient to his holy words with all humility. For the Holy Scripture saith,
13:4 Upon whom shall I have respect but upon him that is meek and quiet, and that trembleth at my words?
CHAPTER 14
14:1 It is therefore meet and right, men and brethren, that we should be obedient unto God rather than follow them that in pride and disorderliness are leaders of detestable sedition.
14:2 For we shall incur no slight harm, but rather a great danger, if we rashly give ourselves up to the wills of men who launch out into strife and sedition so as to estrange us from that which is good.
14:3 Let us, therefore, show kindness towards them according to the mercy and sweetness of him that made us.
14:4 For it is written, The men of kindness shall inherit the land. The innocent shall be left upon it; but they that be lawless shall be destroyed out of it.
14:5 And again he saith, I saw the unrighteous man exalted on high and lifted up like the cedars of Lebanon. And I passed by, and behold he was not; I sought his place and found it not. Keep innocence, and regard righteousness; for there is a remnant that remaineth to the man of peace.
CHAPTER 15
15:1 Let us therefore cleave unto them who live in peace and godliness, not unto them who hypocritically profess to desire peace.
15:2 For he saith in a certain place, This people honoureth me with their lips, but their heart is far from me.
15:3 And again, With their mouth did they bless, but with their heart did they curse.
15:4 And again he saith, They loved him with their mouth, and with their tongue they lied against him. For their heart was not right with him, nor were they faithful in his covenant.
15:5 Let the crafty lips be put to silence, and may the Lord destroy all the deceitful lips, even the haughty tongue, they who said, Let us magnify our tongue, our lips are our own; who is master over us?
15:6 On account of the misery of the poor, and on account of the groaning of the needy, I will now arise, saith the Lord; I will set him in safety, I will deal confidently with him.
CHAPTER 16
16:1 For Christ belongeth unto them that are humble, not unto them that exalt themselves over his flock.
16:2 Our Lord Jesus Christ, who is the sceptre of the majesty of God, came not in the arrogance of boasting and pride, though he was able to do so; but in humility, even as the Holy Spirit spake concerning him.
16:3 For he saith, Lord, who hath believed our report, and to whom hath the arm of the Lord been revealed? Like a child have we delivered our message before him; he is as a root in a thirsty land. There is no form nor glory in him, and we beheld him, and he had neither form nor comeliness, but his form was despised, lacking comeliness, beyond the form of the sons of men. He was a man stricken and in toil, knowing how to bear infirmity, for his face was turned away; it was dishonoured and held in no reputation.
16:4 He beareth our sins and suffereth pain on our account, and we esteemed him as one in toil, stricken and afflicted.
16:5 He was wounded for our sins, and for our transgressions did he suffer infirmity; the chastisement of our peace was upon him, and by his stripes we were healed.
16:6 All we, like sheep, have gone astray, every one hath erred in his own way,
16:7 and the Lord hath given him up for our sins; and he, through affliction, openeth not his mouth. He was led like a sheep to the slaughter, and as a lamb before its shearers is dumb, so openeth he not his mouth.
16:8 In his humiliation his judgment was taken away, and who shall declare his generation, for his life is taken from the earth;
16:9 for the iniquity of my people he hath come unto death.
16:10 And I will give the wicked in requital for his burial, and the rich for his death: for he did no sin, neither was guile found in his mouth: and the Lord willeth to purify him from stripes.
16:11 If ye make an offering for sin your soul shall prolong its days.
16:12 And the Lord willeth to take away from the travail of his soul, to show him light and to form him by knowledge, to justify the righteous man who serveth many well; and their sins he shall bear himself.
16:13 Wherefore he shall receive the inheritance of many, and shall divide the spoils of the strong, because his soul was delivered up unto death, and he was numbered among the transgressors,
16:14 and he bore the sins of many, and was given up for their sins.
16:15 And again he saith, I am a worm and no man -- a reproach of men and despised of the people;
16:16 all they who saw me mocked me, they spake with their lips, they shook the head; he hoped in God, let him deliver him, let him save him, because he desireth him.
16:17 See, beloved, what is the example that hath been given unto us; for if the Lord so humbled himself, what shall we do who have through his mercy come under the yoke of his grace?
CHAPTER 17
17:1 Let us be imitators of them also who went about in goat-skins and sheep-skins, preaching the coming of Christ; we mean Elias and Elisaeus and Ezekiel the prophets, and beside them those who have obtained a good report.
17:2 Abraham obtained an exceeding good report, and was called the friend of God, and saith, looking steadfastly to the glory of God in humility, I am but earth and ashes.
17:3 And, moreover, concerning Job, it is thus written: Job was a just man and blameless, truthful, one that feared God, and abstained from all evil.
17:4 But he himself, accusing himself, saith, No one is pure from pollution, though his life be but for one day.
17:5 Moses was called faithful in all his house, and by his ministry God judged his people Israel by stripes and punishment. But he, though he was greatly glorified, spake not haughtily, but said, when the oracle was given him out of the bush, Who am I that thou sendest me? I am weak of voice and slow of tongue.
17:6 And again he saith, I am but as the smoke from a pot.
CHAPTER 18
18:1 But what shall we say of David, who obtained a good report; unto whom God said, I have found a man after my own heart, David, the son of Jesse, with my everlasting mercy have I anointed him.
18:2 But he himself saith unto God, Have mercy upon me, O God, according to thy great mercy, according to the multitude of thy compassion do away with mine iniquity;
18:3 wash me throughly from my iniquity, and cleanse me from my sin. For I know my iniquity, and my sin is ever before me.
18:4 Against thee only have I sinned, and done this evil in thy sight, that thou mightest be justified in thy words, and overcome when thou art judged.
18:5 Behold, I was shapen in wickedness, and in sin did my mother conceive me.
18:6 Behold, thou hast loved truth; thou hast shown me the secret and hidden things of thy wisdom.
18:7 Thou shalt sprinkle me with hyssop, and I shall be clean. Thou shalt wash me, and I shall be whiter than snow.
18:8 Thou shalt make me to hear of joy and gladness; the bones that have been humiliated shall rejoice.
18:9 Turn away thy face from my sins, and blot out all my misdeeds.
18:10 Create in me a new heart, O Lord, and renew a right spirit within me.
18:11 Cast me not away from thy presence, and take not thy Holy Spirit from me.
18:12 O give me again the joy of thy salvation, and establish me with thy guiding Spirit.
18:13 I will teach sinners thy ways; the ungodly shall be converted unto thee.
18:14 Deliver me from blood-guiltiness, O God, thou God of my salvation;
18:15 my tongue shall rejoice in thy righteousness. O Lord, thou shalt open my mouth, and my lips shall show forth thy praise.
18:16 For if thou hadst desired sacrifice, I would have given it; in whole burnt offerings thou wilt not delight.
18:17 The sacrifice of God is a broken spirit; a broken and a contrite heart God will not despise.
CHAPTER 19
19:1 The humility of men so many in number and so great, and who have obtained so good a report, and their subjection through obedience, hath made not only us but the generations before us better, namely, those who in fear and truth have received his oracles.
19:2 Since, therefore, we have become the partakers in many great and glorious actions, let us finally return to that goal of peace that was given us from the beginning; let us look steadfastly to the Father and Creator of the whole world, and let us cleave to the glorious and excellent gifts and benefits of his peace.
19:3 Let us behold him in spirit, and look with the eyes of the soul to his long-suffering will. Let us consider how gentle he is toward all his creation.
CHAPTER 20
20:1 The heavens, being put in motion by his appointment, are subject to him in peace;
20:2 night and day accomplish the course ordered by him, in nothing hindering one another.
20:3 The sun and the moon and the dances of the stars according to his appointment, in harmony and without any violation of order, roll on the courses appointed to them.
20:4 The fruitful earth bringeth forth in due season, according to his will, abundant nourishment for men and beasts; nothing doubting, nor changing in anything from the things that are decreed by him.
20:5 The unsearchable things of the abyss, and the secret ordinances of the lower parts of the earth, are held together by the same command.
20:6 The hollow of the vast sea, gathered together by his hand into its reservoirs, transgresseth not the bounds placed around it; but even as he hath appointed to it, so it doeth;
20:7 for he said, Thus far shalt thou come, and thy waves shall be broken within thee.
20:8 The ocean, impassable to men, and the worlds that are beyond it, are governed by the same commandments of their Master.
20:9 The seasons of spring and summer, autumn and winter, in peace succeed one another.
20:10 The fixed stations of the winds, each in their due time, perform their services without offence. The ever-flowing fountains, made for enjoyment and health, offer their breasts without fail to sustain the lives of men. Even the smallest of animals come together in peace and harmony.
20:11 All these things the great Maker and Master of all things hath appointed to be in peace and harmony, doing good unto all things, but more especially unto us, who have fled for refuge to his mercies, through our Lord Jesus Christ,
20:12 to whom be glory and majesty for ever and ever. Amen.
CHAPTER 21
21:1 Beware, beloved, lest his many blessings come to be a condemnation to all of us, unless, walking worthily of him, we do what is honourable and well pleasing before him with oneness of mind.
21:2 For he saith in a certain place, The Spirit of the Lord is a candle, searching out the secret places of the heart.
21:3 Let us see how near he is at hand, and how none of our thoughts and reasonings do escape him.
21:4 It is right, therefore, that we should not desert from his will.
21:5 Let us offend against men who are foolish, and senseless, and puffed up in the pride of their own speech, rather than against God.
21:6 Let us have respect to our Lord Jesus Christ, whose blood was given for us. Let us reverence them that are over us. Let us honour our elders. Let us instruct the young in the discipline of the fear of God. Let us direct our wives to that which is good;
21:7 let them show forth the lovely habit of chastity, and exhibit the pure disposition of meekness. Let them make manifest by their conversation the government of their tongues; let them show love, not according to partiality, but equally to all that fear the Lord in holiness.
21:8 Let your children be partakers of the discipline of Christ; let them learn how much humility availeth before God; what power a pure love hath with God; how his fear is honourable and great, preserving all who, with a pure mind, walk in holiness before him.
21:9 For he is a searcher out of thoughts and counsels, his breath is in us, and when he willeth he will take it away.
CHAPTER 22
22:1 All these things doth the faith which is in Christ assure. For he himself, through the Holy Spirit, thus calleth unto us: Come, ye children, hearken unto me, I will teach you the fear of the Lord.
22:2 What man is he that wisheth for life and would fain see good days?
22:3 Keep thy tongue from evil, and thy lips that they speak no guile.
22:4 Turn away from evil and do good;
22:5 seek peace and pursue it.
22:6 The eyes of the Lord are over the just, and his ears are open to their prayer. But the face of the Lord is against them that do evil, to destroy their memorial out of the land.
22:7 The righteous cried, and the Lord heard him, and delivered him out of all his troubles.
22:8 Many are the afflictions of the sinner, but they that hope in the Lord, mercy shall compass them round about.
CHAPTER 23
23:1 The Father whose mercies are over all things, who loveth to do good, hath bowels of compassion for them that fear him, and with gentleness and kindness bestoweth his favour upon them that come unto him with a pure mind.
23:2 Wherefore let us not be double-minded, nor let our hearts form vain imaginations concerning his excellent and glorious gifts.
23:3 Let not that scripture be applicable unto us which saith, Wretched are the double-minded, even they that doubt in their heart and say, We have heard these things in the time of our fathers; and lo, we have grown old, and none of them hath happened unto us.
23:4 O foolish ones! compare yourselves to a tree. Take, for example, the vine: first it sheddeth its leaves, then cometh the bud, then the leaf, then the flower, after that the unripe grape, then the ripe grape. See how in a little time the fruit of the tree attaineth to maturity.
23:5 Of a truth, quickly and suddenly shall his will be fulfilled; the scripture also bearing witness that he shall come quickly, and shall not tarry; and the Lord shall come suddenly into his temple, even the holy one, whom ye expect.
CHAPTER 24
24:1 Let us consider, beloved, how the Master showeth to us continually the resurrection that is about to be, of which he hath made our Lord Jesus Christ the first fruit, having raised him from the dead.
24:2 Let us look, beloved, at the resurrection that is ever taking place.
24:3 Day and night show to us the resurrection; the night is lulled to rest, the day ariseth; the day departeth, the night cometh on.
24:4 Let us consider the fruits, in what way a grain of corn is sown.
24:5 The sower goeth forth and casteth it into the ground, and when the seeds are cast into the ground, they that fell into the ground dry and naked are dissolved; then after their dissolution, the mighty power of the providence of the Lord raiseth them up, and from one seed many grow up and bring forth fruits.
CHAPTER 25 25:1 Let us consider the wonderful sign that happeneth in the region of the east, even about Arabia.
25:2 There is a bird which is called the phoenix. This, being the only one of its kind, liveth for five hundred years. And when the time of its death draweth near, it maketh for itself a nest of frankincense and myrrh and the other perfumes, into which, when its time is fulfilled, it entereth, and then dieth.
25:3 But as its flesh rotteth, a certain worm is produced, which being nourished by the moisture of the dead animal, putteth forth feathers. Then, when it hath become strong, it taketh the nest wherein are the bones of its ancestor, and bearing them, it flieth from the region of Arabia to that of Egypt, to the city which is called Heliopolis;
25:4 there, in day-time, in the sight of all, it flieth up, and placeth them upon the altar of the sun, and having done so, returneth back.
25:5 The priests, therefore, look into the registers of the times, and find that it has come at the completion of the five-hundredth year.
CHAPTER 26
26:1 Shall we then think it great and wonderful, if the Maker of all things shall make a resurrection of those who, in the confidence of a good faith, have piously seized him, when even by means of a bird he showeth the greatness of his promises?
26:2 For he saith in a certain place, And thou shalt raise me up, and I will give thanks unto thee; and again: I slumbered and slept; I arose up because thou art with me.
26:3 And again Job saith, Thou shalt raise up this my flesh, which hath suffered all these things.
CHAPTER 27
27:1 In this hope, therefore, let our souls be bound unto him who is faithful in his promises and just in his judgments.
27:2 He who hath commanded men not to lie, much more shall he not lie; for nothing is impossible with God, except to lie.
27:3 Let our faith, therefore, in him be kindled afresh within us, and let us consider that all things are near unto him.
27:4 By the word of his majesty did he constitute all things, and by a word he is able to destroy them.
27:5 Who shall say unto him, What hast thou done? or who shall resist the might of his strength? He will do all things when he willeth and as he willeth, and none of the things decreed by him shall pass away.
27:6 All things are before him, and nothing hath escaped his counsel:
27:7 seeing that the heavens declare the glory of God, and the firmament showeth the work of his hands: day unto day uttereth speech, and night unto night proclaimeth knowledge; and there is no speech nor language where their voices are not heard.
CHAPTER 28
28:1 Since, therefore, all things are seen and heard of him, let us fear him and abandon the filthy desires for evil deeds, that we may be sheltered by his mercy from the judgments to come.
28:2 For whither can any of us fly from his mighty hand, and what world shall receive any of them that desert from him?
28:3 For the scripture saith in a certain place, Whither shall I go, and where shall I conceal myself from thy face? If I ascend into heaven, thou art there; if I depart into the uttermost parts of the earth, there is thy right hand; if I shall make my bed in the abyss, there is thy Spirit.
28:4 Whither then shall we depart, and where shall we fly from him that embraceth all things?
CHAPTER 29
29:1 Let us, therefore, approach him with holiness of spirit, lifting unto him pure and undefiled hands; loving the kind and compassionate Father who hath made us a part of his elect.
29:2 For it is thus written, When The Most High divided the nations, when he dispersed the sons of Adam, he settled the boundaries of the nations according to the number of the angels of God. The portion of the Lord was his people Jacob.
29:3 Israel was the measurement of his inheritance. And in another place he saith, Behold the Lord taketh to himself a nation from the midst of the nations, even as a man taketh the firstfruits of his threshingfloor; and there shall go forth from that nation the Holy of Holies.
CHAPTER 30
30:1 Since, therefore, we are a portion of the Holy One, let us do all such things as pertain unto holiness, avoiding evil-speaking, foul and impure embraces, drunkenness, disorderliness, abominable desires, detestable adultery, execrable pride;
30:2 for God, he saith, resisteth the proud, but giveth grace unto the humble.
30:3 Let us cleave, therefore, to them to whom grace has been given from God. Let us clothe ourselves with concord, being humble, temperate, keeping ourselves far from all whispering and evil speaking, justified by our deeds, and not by our words.
30:4 For he saith, He who saith many things shall, in return, hear many things. Doth he that is eloquent think himself to be just?
30:5 -- doth he that is born of woman and liveth but for a short time think himself to be blessed? Be not abundant in speech.
30:6 Let our praise be in God, and not for ourselves, for God hateth the self-praisers.
30:7 Let the testimony of right actions be given us from others, even as it was given to our fathers who were just.
30:8 Audacity, self-will, and boldness belong to them who are accursed of God; but moderation, humility, and meekness, to them that are blessed of God.
CHAPTER 31
31:1 Let us cleave, therefore, to his blessing, and let us see what are the ways of blessing. Let us consult the records of the things that happened from the beginning.
31:2 On what account was our father Abraham blessed? Was it not that he wrought righteousness and truth through faith?
31:3 Isaac, with confidence, knowing the future, willingly became a sacrifice.
31:4 Jacob, with humility, flying from his brother, went out from his own land and journeyed unto Laban and served as a slave, and there were given unto him the twelve tribes of Israel.
CHAPTER 32
32:1 If any one will consider these things with sincerity and one by one, he will recognize the magnificence of the gifts that were given by him.
32:2 For from Jacob came the priests and all the Levites that serve the altar of God. From him came our Lord Jesus Christ according to the flesh; from him came the kings and rulers and governors of the tribe of Judah; and the remainder of his tribes are of no small glory, since God hath promised, Thy seed shall be as the stars of heaven.
32:3 All these, therefore, have been glorified and magnified, not through themselves or through their works, or through the righteousness that they have done, but through his will.
32:4 And we who through his will have been called in Christ Jesus are justified, not by ourselves, or through our wisdom or understanding or godliness, or the works that we have done in holiness of heart, but by faith, by which all men from the beginning have been justified by Almighty God, to whom be glory world without end. Amen.
CHAPTER 33
33:1 What, then, shall we do, brethren? Shall we cease from well-doing, and abandon charity? May the Master never allow that this should happen to us! but let us rather with diligence and zeal hasten to fulfil every good work.
33:2 For the Maker and Lord of all things rejoiceth in his works.
33:3 By his supreme power he founded the heavens, and by his incomprehensible understanding he ordered them. The earth he separated from the water that surrounded it, and fixed it on the firm foundation of his own will. The animals which inhabit therein he commanded to be by his ordinance. Having made beforehand the sea and the animals that are therein, he shut them in by his own power.
33:4 Man, the most excellent of all animals, infinite in faculty, he moulded with his holy and faultless hands, in the impress of his likeness.
33:5 For thus saith God: Let us make man in our own image, and after our own likeness. And God made man. Male and female made he them.
33:6 When, therefore, he had finished all things, he praised and blessed them, and said, Be fruitful, and multiply.
33:7 Let us see, therefore, how all the just have been adorned with good works. Yea, the Lord himself rejoiced when he had adorned himself with his works.
33:8 Having, therefore, this example, let us come in without shrinking to his will; let us work with all our strength the work of righteousness.
CHAPTER 34
34:1 The good workman receiveth boldly the bread of his labour, but the slothful and remiss looketh not his employer in the face.
34:2 It is therefore right that we should be zealous in well-doing, for from Him are all things;
34:3 for he telleth us beforehand, Behold the Lord cometh, and his reward is before his face, to give to every one according to his work.
34:4 He exhorteth us, therefore, with this reward in view, to strive with our whole heart not to be slothful or remiss towards every good work.
34:5 Let our glorying and our confidence be in him; let us submit ourselves to his will; let us consider the whole multitude of his angels, how they stand by and serve his will.
34:6 For the scripture saith, Ten thousand times ten thousand stood beside him, and thousands of thousands served him; and they cried, Holy, holy, holy Lord of Sabaoth! all creation is full of his glory.
34:7 And let us, being gathered together in harmony and a good conscience, cry earnestly, as it were with one mouth, unto him, that we may become partakers of his great and glorious promises;
34:8 for he saith, Eye hath not seen, and ear hath not heard, neither hath there entered into the heart of man, what things he hath prepared for them that wait for him.
CHAPTER 35
35:1 Behold, beloved, how blessed and wonderful are the gifts of God
35:2 -- life in immortality, cheerfulness in righteousness, truth in liberty, faith in confidence, temperance in sanctification; and all these things have already come within our cognizance.
35:3 What therefore are the things that are prepared for them that abide in patience? The Maker and Father of the worlds, the all-holy one, he knoweth how many and how beautiful they are.
35:4 Let us, therefore, strive to be found in the number of them that await him, that we may partake of the promised gifts.
35:5 And how will this be, beloved? If our mind be established by faith toward God; if we seek out what is pleasant and acceptable in his sight; if we perform such things as harmonize with his blameless will, and follow in the way of truth, casting from us all unrighteousness and lawlessness, covetousness, strife, malice and fraud, whispering and evil speaking, hatred of God, pride and insolence, vainglory and churlishness.
35:6 For they who do these things are hateful unto God, and not only they who do them, but also they who have pleasure in them that do them.
35:7 For the scripture saith: But unto the sinner God hath said, Why dost thou speak of my ordinances, and takest my covenant in thy mouth:
35:8 but thou hast hated instruction and hast cast my words behind thee. When thou sawest a thief thou wentest with him, and hast cast in thy portion with the adulterers; thy mouth hath abounded with evil, and thy tongue hath contrived deceit. Thou satest and spakest against thy brother, and hast slandered the son of thy mother.
35:9 This hast thou done, and I kept silence. Thou thoughtest, O wicked one, that I was like unto thee;
35:10 but I will convict thee, and set thyself before thee.
35:11 Consider this, ye who forget God, lest he seize you as a lion, and there be none to save you.
35:12 The sacrifice of praise shall honour me; and there is the way by which I will show him the salvation of God.
CHAPTER 36
36:1 This is the way, beloved, in which we found our salvation; even Jesus Christ, the high priest of our oblations, the champion and defender of our weakness.
36:2 Through him we look steadfastly to the heights of the heavens; through him we behold, as in a glass, the immaculate and lofty countenance of God the Father; through him the eyes of our heart were opened; through him our foolish and darkened understanding springeth up again to his marvellous light; through him the Lord hath willed us to taste of immortal knowledge; who, being the brightness of his glory, is so far better than the angels, as he hath, by inheritance, obtained a more excellent name than they.
36:3 For it is thus written: Who maketh his angels spirits, his ministers a flame of fire.
36:4 But of his Son the Lord hath thus said: Thou art my Son, to-day have I begotten thee. Ask of me, and I will give thee the heathen for thine inheritance, and the uttermost parts of the world for thy possession.
36:5 And, again, he saith unto him: Sit on my right hand until I make thy enemies thy footstool.
36:6 Who then are the enemies? Even the wicked, and they who resist the will of God.
CHAPTER 37
37:1 Let us, therefore, men and brethren, carry on our warfare with all earnestness in his faultless ordinances.
37:2 Let us consider those who fight under our rulers, how orderly and obediently and submissively they perform what is commanded them.
37:3 All are not prefects, or commanders of thousands, or commanders of hundreds, or commanders of fifties, or such-like; but each in his own rank performeth what has been ordered by the king or the commanders.
37:4 The great cannot exist without the small, nor the small without the great. There is a certain mixture in all things, and from thence ariseth their use.
37:5 Let us take, for example, our body; the head is nothing without the feet, nor the feet without the head. The smallest members of the body are necessary and useful to the whole body, and all unite and work with harmonious obedience for the preservation of the whole body.
CHAPTER 38
38:1 Let, therefore, our whole body be saved in Christ Jesus, and let each be subject to his neighbour, according to the gift which he hath received.
38:2 Let not the strong man despise the weak, and let the weak pay regard to the strong. Let him that is rich minister to him that is poor. Let him that is poor praise God that he hath given unto him one by whom his want may be supplied. Let the wise show his wisdom, not in words, but in good deeds; let him that is humble not bear witness to himself, but leave another to bear witness to him. Let him that is pure in the flesh boast not of it, knowing that it is another that giveth him the power of continence.
38:3 Let us consider, brethren, of what matter we are made, of what sort and who we are that have come into the world, as it were out of the tomb and darkness. He that made and fashioned us hath brought us into this world, having prepared beforehand his benefactions, even before we were born.
38:4 Having, therefore, all these things from him, we ought in all respects to give thanks unto him, to whom be glory world without end. Amen.
CHAPTER 39
39:1 The senseless and unwise, the foolish and unruly, make a mock of us, wishing to exalt themselves in their own imagination.
39:2 For what can a mortal do? or what strength hath he that is born of earth?
39:3 For it is written, There was no form before my eyes, only I heard a breath and a voice.
39:4 For what? shall a mortal be pure before the Lord? or is a man blameless from his works? seeing that he putteth no trust in his servants, and beholdeth somewhat of iniquity in his angels;
39:5 yea, the heaven is not pure in his sight. Away, ye who dwell in houses of clay, of whom are we also even of the same clay. He hath smitten them even as it were a moth, and in a single day they are no more. Because they could not help themselves they perished:
39:6 he blew among them, and they died, because they had no wisdom.
39:7 Call, now, and see if there is any one that will obey thee, if thou shalt behold any of the holy angels. For anger destroyeth the fool, and envy putteth him to death that is gone out of the way.
39:8 I have beheld the foolish casting forth roots, but straightway his habitation was eaten up.
39:9 Let his sons be far from safety, let them be mocked at the gates of their inferiors, and there shall be none to deliver them. For that which had been prepared for them the just shall eat, and they shall not be delivered out of their troubles.
CHAPTER 40
40:1 Since, therefore, these things have been made manifest before unto us, and since we have looked into the depths of the divine knowledge, we ought to do everything in order, whatsoever the Lord hath commanded us to do at the appointed seasons, and to perform the offerings and liturgies.
40:2 These he hath not commanded to be done at random or in disorder, but at fixed times and seasons.
40:3 But when and by whom he wisheth them to be fulfilled he himself hath decided by his supreme will; that all things, being done piously, according to his good pleasure, might be acceptable to his will.
40:4 They, therefore, who at the appointed seasons make their offerings are acceptable and blessed; for while following the laws of the Master they do not completely sin.
40:5 For to the High Priest were assigned special services, and to the priests a special place hath been appointed; and on the Levites special duties are imposed. But he that is a layman is bound by the ordinances of laymen.
CHAPTER 41
41:1 Let each of you, brethren, in his own order, give thanks unto God, continuing in a good conscience, not transgressing the fixed rule of his ministry, with all gravity.
41:2 Not in every place, brethren, are sacrifices offered continually, either in answer to prayer, or concerning sin and neglect, but in Jerusalem only; and even there the offering is not made in every place, but before the temple in the court of the altar, after that which is offered has been diligently examined by the high priest and the appointed ministers.
41:3 They, therefore, who do anything contrary to that which is according to his will have for their punishment death.
41:4 Ye see, brethren, by as much as we have been thought worthy of greater knowledge, by so much the more are we exposed to danger.
CHAPTER 42
42:1 The Apostles received for us the gospel from our Lord Jesus Christ; our Lord Jesus Christ received it from God.
42:2 Christ, therefore, was sent out from God, and the Apostles from Christ; and both these things were done in good order, according to the will of God.
42:3 They, therefore, having received the promises, having been fully persuaded by the resurrection of our Lord Jesus Christ, and having been confirmed by the word of God, with the full persuasion of the Holy Spirit, went forth preaching the good tidings that the kingdom of God was at hand.
42:4 Preaching, therefore, through the countries and cities, they appointed their firstfruits to be bishops and deacons over such as should believe, after they had proved them in the Spirit.
42:5 And this they did in no new way, for in truth it had in long past time been written concerning bishops and deacons; for the scripture, in a certain place, saith in this wise: I will establish their bishops in righteousness, and their deacons in faith.
CHAPTER 43
43:1 And wherein is it wonderful, if they who, in Christ, were entrusted by God with this work appointed the aforesaid officers? since even the blessed Moses, the faithful servant in all his house, signified in the sacred books all the things that were commanded unto him, whom also the prophets have followed, bearing witness together to the laws which were appointed by him.
43:2 For he, when a strife arose concerning the priesthood, and when the tribes contended which of them should be adorned with that glorious name, commanded the twelve chiefs of the tribes to bring to him rods, each inscribed with the name of a tribe; and when he had taken them, he bound them together, and sealed them with the seals of the heads of the tribes, and laid them up on the table of God, in the tabernacle of the testimony.
43:3 And when he had closed the tabernacle, he sealed the keys, and likewise the rods,
43:4 and said unto them, Men and brethren, of whatever tribe the rod shall bud, this hath God chosen to be his priest, and to serve him.
43:5 And when morning was come, he called together all Israel, even six hundred thousand men, and showed unto the heads of the tribes the seals, and opened the tabernacle of the testimony and brought forth the rods, and the rod of Aaron was found not only to have budded, but also bearing fruit.
43:6 What think ye, beloved? did not Moses know beforehand that this was about to happen? Most assuredly did he know it. But, that there might be no disorder in Israel, he did thus that the name of the true and only God might be glorified, to whom be glory world without end. Amen.
CHAPTER 44
44:1 Our Apostles, too, by the instruction of our Lord Jesus Christ, knew that strife would arise concerning the dignity of a bishop;
44:2 and on this account, having received perfect foreknowledge, they appointed the above-mentioned as bishops and deacons: and then gave a rule of succession, in order that, when they had fallen asleep, other men, who had been approved, might succeed to their ministry.
44:3 Those who were thus appointed by them, or afterwards by other men of good repute, with the consent of the whole Church, who have blamelessly ministered to the flock of Christ with humility, quietly, and without illiberality, and who for a long time have obtained a good report from all, these, we think, have been unjustly deposed from the ministry.
44:4 For it will be no small sin in us if we depose from the office of bishop those who blamelessly and piously have made the offerings.
44:5 Happy are the presbyters who finished their course before, and died in mature age after they had borne fruit; for they do not fear lest any one should remove them from the place appointed for them.
44:6 For we see that ye have removed some men of honest conversation from the ministry, which had been blamelessly and honourably performed by them.
CHAPTER 45
45:1 Ye are contentious, brethren, and are zealous concerning things that pertain not unto salvation.
45:2 Look diligently into the scriptures, which are the true sayings of the Holy Spirit.
45:3 Ye know how that nothing unjust or corrupt hath been written in them; for ye will not in them find the just expelled by holy men.
45:4 The just were persecuted, but it was by the lawless; they were thrown into prison, but it was by the unholy; they were stoned, but it was by sinners; they were slain, but it was by wicked men, even by those who had taken up an unjust envy against them.
45:5 They, therefore, when they suffered all these things, suffered them with a good report.
45:6 For what shall we say, brethren? was it by those that feared God that Daniel was cast into the den of lions?
45:7 Was it by those who practised the magnificent and glorious worship of the Most High that Ananias, Azarias, and Misael, were shut up in the fiery furnace? Let us not suppose that such was the case. Who, then, were the men who did these things? Abominable men and full of all wickedness were inflamed to such a degree of wrath that they cast into tortures those who, with a holy and a blameless purpose, served God, not knowing that the Most High is a champion and defender of those who with a pure conscience serve his most excellent name, to whom be glory world without end. Amen.
45:8 But they, abiding steadfastly in their confidence, have inherited honour and glory, and have both been exalted and made beautiful by God, in the memory that is made of them world without end. Amen.
CHAPTER 46
46:1 To such examples ought we also to cleave, brethren.
46:2 For it is written, Cleave unto them that are holy, for they that cleave unto them shall be made holy.
46:3 And again, in another place he saith, With the guiltless man thou shalt be guiltless, and with the excellent thou shalt be excellent, and with him that is crooked thou shalt be perverse.
46:4 Let us, therefore, cleave to the guiltless and the just, for they are the elect of God.
46:5 Why are there strivings, and anger, and division, and war among you?
46:6 Have we not one God and one Christ? Is not the Spirit of grace, which was poured out upon us, one? Is not our calling one in Christ?
46:7 Why do we tear apart and rend asunder the members of Christ, and make sedition against our body, and come to such a degree of madness that we forget we are members one of another? Remember the words of our Lord Jesus,
46:8 for he said, Woe unto that man; it were good for him if he had never been born, rather than that he should cause one of my elect to offend. It were better for him that a millstone were tied about him, and that he were cast into the sea, rather than that he should cause one of my little ones to offend.
46:9 This your schism has perverted many; hath cast many into despondency; many into doubt; all of us into grief, and, as yet, your sedition remaineth.
CHAPTER 47
47:1 Take into your hands the epistle of the blessed Apostle Paul.
47:2 What did he first write unto you in the beginning of his gospel?
47:3 Of a truth, he warned you spiritually, in a letter, concerning himself, and concerning Cephas and Apollos, because even then there were factions among you;
47:4 but the faction of that time brought less sin upon you; for ye inclined unto Apostles of good repute, and unto a man approved among them.
47:5 But now consider who they are that have perverted you, and have diminished the glory of your famous brotherly love.
47:6 Disgraceful, brethren, yea, very disgraceful is it, and unworthy of the conduct which is in Christ, that it should be reported that the most firm and ancient Church of the Corinthians hath, on account of one or two persons, made sedition against its presbyters.
47:7 And this report came not only unto us, but also unto the Gentiles, who go not with us. So that ye heap blasphemies on the name of the Lord through your folly, and withal cause danger to yourselves.
CHAPTER 48
48:1 Let us, therefore, remove this thing as quickly as possible, and let us fall before the feet of the Master, and beseech him with tears, that he will have mercy and be reconciled unto us, and restore us again to the grave and pure conversation of brotherly love.
48:2 For this is a gate of righteousness opened unto life, as it is written, Open unto me the gates of righteousness; I will go in unto them, and give thanks unto the Lord:
48:3 this is the gate of the Lord; the righteous shall enter thereby.
48:4 Now, since many gates have been opened, the gate of righteousness is that which is in Christ. Happy are all they that enter therein, and who keep their path straight in holiness and righteousness, quietly performing all their duties.
48:5 If a man be faithful, if he be mighty to expound knowledge, if he be wise in the interpretation of words, if he be pure in his deeds,
48:6 by so much the more ought he to be humble, and by as much as he seemeth to be greater, by so much the more ought he to seek the common advantage of all, and not of himself alone.
CHAPTER 49
49:1 Let him that hath the love which is in Christ keep the commandments of Christ.
49:2 Who can describe sufficiently the bond of the love of God?
49:3 Who is sufficient to speak as he ought of the excellence of its beauty?
49:4 The height to which love leads up is unspeakable.
49:5 Love joineth us unto God; love hideth a multitude of sins; love beareth all things; is long suffering in all things. In love there is nothing illiberal, nothing haughty. Love hath no schism; love maketh not sedition; love doth all things in harmony; in love all the elect of God have been made perfect. Without love nothing is acceptable unto God.
49:6 In love, our Master hath taken us to himself. Through the love that he hath for us, Jesus Christ our Lord hath given his blood for us, by the will of God, his flesh for our flesh, his soul for our soul.
CHAPTER 50
50:1 Ye see, brethren, how great and wonderful a thing love is, and how there is no describing its perfection.
50:2 Who is sufficient to be found in it, except those whom God shall have deemed worthy? Let us pray, therefore, and ask from his mercy that we may live in love, without human partiality, blameless.
50:3 All the generations, from Adam even unto this day, are gone by; but they who have been made perfect in love according to the grace of God inhabit the abode of the pious, and shall be made manifest in the visitation of the kingdom of Christ.
50:4 For it is written, Enter into the secret chambers but a little while, until my anger and wrath be passed, and I will remember the good day, and will raise you up from your sepulchres.
50:5 Blessed are we, beloved, if we do the commandments of God in the harmony of love, so that through love our sins may be forgiven us.
50:6 For it is written, Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord imputeth not sin, and in whose mouth there is no guile.
50:7 This blessedness cometh unto them who are elect by God, through Jesus Christ our Lord, to whom be glory world without end. Amen.
CHAPTER 51
51:1 Whatever errors, therefore, we have committed through the assaults of the adversary, let us for these ask pardon; and they who have been leaders of the sedition and division ought to consider the common ground of our hope.
51:2 For they who have their conversation in fear and love wish that they themselves, rather than their neighbours, should fall into suffering; and would rather that themselves should undergo condemnation, than that the harmony which hath been honourably and justly handed down to us should do so.
51:3 For it is better that a man should make confession concerning his sins, than that he should harden his heart, even as the heart of them was hardened who made sedition against Moses the servant of God; whose condemnation was manifest,
51:4 for they went down alive into hell, and death swallowed them up.
51:5 Pharaoh and his army, and all the leaders of Egypt, their chariots and their riders, through no other cause were sunk in the Red Sea, and perished there, than through the hardening of their foolish hearts, after that the signs and wonders happened in Egypt through the hand of Moses the servant of God.
CHAPTER 52
52:1 The Lord of all things, brethren, is in need of naught; neither requireth he anything of any one, except to confess unto him.
52:2 For the elect David saith, I will confess unto the Lord, and that shall please him more than a young calf that putteth forth horns and hoofs. Let the poor behold and rejoice thereat.
52:3 And again he saith, Offer unto the Lord the sacrifice of praise: pay thy vows unto the Most High. And call upon me in the day of thy affliction, and I will deliver thee, and thou shalt glorify me.
52:4 For the sacrifice unto God is a broken spirit.
CHAPTER 53
53:1 Ye know, beloved, and know well, the sacred scriptures, and have looked into the oracles of God; call, therefore, these things to remembrance.
53:2 For, when Moses had gone up into the mount, and had tarried there forty days and forty nights in fasting and humiliation, the Lord said unto him, Moses, Moses, get thee down quickly hence, for thy people, whom thou broughtest out of the land of Egypt, have wrought iniquity. They have gone astray quickly out of the way that thou commandest them, and have made unto themselves molten images.
53:3 And the Lord said unto him, I have spoken unto thee once and twice, saying, I have beheld this people, and, lo, it is a stiffnecked people. Let me alone, that I may destroy them, and I will wipe out their name from under heaven, and make of thee a nation great and wonderful, and far more numerous than they.
53:4 And Moses said, Be it far from thee, O Lord. Forgive this people their sin, or wipe my name also out of the book of the living.
53:5 Oh, the great love! Oh, the unsurpassable perfection! The servant is bold towards the Lord: he asketh remission for the people, or demands otherwise that he himself should be destroyed together with them.
CHAPTER 54
54:1 Who among you is noble? who is compassionate? who is filled with love?
54:2 Let him speak in this wise: If through me sedition and strife arise, I will depart, I will go away whithersoever ye will, and I will do that which is commanded by the majority, only let the flock of Christ be at peace together with the appointed presbyters.
54:3 He who doeth this shall gain for himself great glory in the Lord, and every place shall receive him; for the earth is the Lord's, and the fulness thereof.
54:4 These things have they done who are citizens of the kingdom of God, which needeth not to be repented of, and these things will they yet do.
CHAPTER 55
55:1 But, to bring forward examples from the Gentiles, also many kings and leaders, when a time of pestilence had arisen, being warned by oracles, gave themselves unto death, that they might deliver their citizens by their blood. Many went out from their own cities, that there might be no more sedition therein.
55:2 We know that many among us gave themselves up unto bonds, that they might deliver others. Many have given themselves up unto slavery, and, having received their own price, have therewith fed others.
55:3 Many women, waxing strong through the grace of God, have performed many manly deeds.
55:4 The blessed Judith, when the city was besieged, asked of the elders that she should be permitted to go forth into the camp of the aliens.
55:5 She therefore delivered herself unto danger, and went out through love of her country and of her people, who were besieged. And the Lord delivered Olophernes into the hands of a woman.
55:6 To no smaller danger did Esther, being perfect in faith, expose herself, that she might deliver the twelve tribes of Israel, who were about to perish. For by fasting and humiliation she besought the Master, who overlooketh all things, the God of Ages, who, seeing the humiliation of her soul, delivered the people for whose sake she put herself in jeopardy.
CHAPTER 56
56:1 Let us, therefore, pray for those who have fallen into any transgression, that moderation and humility may be given unto them, to the end that they should submit themselves, I do not say unto us, but unto the will of God; for so shall they obtain a fruitful and perfect remembrance and compassion before God and his saints.
56:2 Let us accept, brethren, that discipline at which no one needeth to be offended. The admonition which we make one toward another is good and useful exceedingly, for it joineth us unto the will of God.
56:3 For thus speaketh the holy word: The Lord hath chastened me with chastisements, but he hath not given me over unto death.
56:4 For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth.
56:5 The righteous shall chastise me in pity and shall rebuke me, but let not the oil of sinners anoint mine head.
56:6 And again he saith: Blessed is the man whom the Lord hath rebuked; refuse not thou the admonition of the Almighty, for he maketh thee to grieve, and again he restoreth thee;
56:7 he hath smitten, and his hands have healed thee;
56:8 six times shall he deliver thee from calamity, and the seventh time evil shall not touch thee.
56:9 In the time of famine he shall deliver thee from death, in war he shall redeem thee from the hand of iron.
56:10 From the scourge of the tongue shall he hide thee, and thou shalt not be afraid when evils approach.
56:11 The unjust and the sinner shalt thou laugh to scorn;
56:12 and of the wild beasts thou shalt not be afraid, for the wild beasts shall be at peace with thee.
56:13 Then shalt thou know that thy house shall be at peace; the habitation of thy tabernacle shall not fail.
56:14 Thou shalt know that thy seed is abundant, thy children like all the herb of the field.
56:15 Thou shalt come to thy tomb like a ripe ear of corn reaped in due season, like the heap of a threshing-floor that is gathered at its proper time.
56:16 Ye see, beloved, that there is a protection for them that are chastened by the Master, for God chasteneth us because he is good, to the end that we should be admonished by his holy discipline.
CHAPTER 57
57:1 Do ye, therefore, that have laid the foundation of the sedition submit yourselves to the presbyters, and be chastised to repentance, bending the knees of your hearts.
57:2 Learn to submit yourselves, laying aside the vain and haughty self-will of your tongues; for it is better that you should be small and approved in the flock of Christ, rather than that, seeming to be superior to others, ye should be cast out of his hope.
57:3 For thus saith the most excellent Wisdom, Behold, I will send upon you the language of my Spirit; I will teach you my word.
57:4 Since I called and ye did not hearken, and prolonged my words, and ye attended not, but made my counsels of none effect, and were not obedient to my reproofs, therefore I will laugh at your destruction, I will exult when desolation cometh upon you; when perturbation hath suddenly come upon you, and ruin is at hand like a whirlwind, when tribulation and oppression cometh upon you.
57:5 For the time shall come when ye shall call upon me, and I shall not hearken unto you; the wicked shall seek me, and shall not find me. They hated wisdom and chose not the fear of the Lord; they were not willing to attend to my counsels, they mocked at my rebukes.
57:6 Wherefore they shall eat the fruits of their own way; they shall be filled with their own unrighteousness.
57:7 For because they wronged the innocent they shall be slain, and judgment shall destroy the unrighteous; but he who hearkeneth unto me shall abide trusting in hope, and shall rest securely from all evil.
CHAPTER 58
58:1 Let us, therefore, submit to his all-holy and glorious name, and escape the threats that have been before spoken by Wisdom against the disobedient, that we may abide trusting in the most holy name of his greatness.
58:2 Accept this our advice, and it will not be repented of by you. For as God liveth, and as the Lord Jesus Christ liveth, and the Holy Spirit, the confidence and hope of the elect, he who observeth in humility with earnest obedience, and repining not, the ordinances and commands given by God, he shall be reckoned and counted in the number of them that are saved by Jesus Christ, through whom is there to him glory, world without end. Amen.
CHAPTER 59
59:1 But if some should be disobedient to the things spoken by him through us, let them know that they will entangle themselves in no small transgression and danger,
59:2 but that we shall be guiltless of this sin; and we will ask, making with earnestness our prayer and supplication, that the Maker of all things may keep uninjured in all the world the number of those that have been numbered as his elect, through his beloved Son, Jesus Christ, through whom he hath called us from darkness unto light, and from ignorance to a knowledge of the glory of his name.
59:3 That we may hope in thy name, which is the first of all things, open the eyes of our heart to know thee, who art alone highest among the highest, holy among the holy, who puttest down the haughtiness of the proud, who scatterest the reasonings of the Gentiles, who exaltest the humble on high, and lowerest the lofty, who makest rich and makest poor, who killest and makest to live, the only benefactor of spirits, and God of all flesh, who lookest into the abysses, who beholdest the works of men, who art the helper of those in danger, the saviour of those who have lost hope, who art the maker and bishop of every soul, who makest the nations to multiply upon earth, and out of all hast chosen those that love thee through Jesus Christ thy beloved Son, through whom thou hast taught us, hast sanctified us, hast honoured us.
59:4 We ask thee, Lord, to be our helper and assister, save those of us who are in affliction, have compassion on the humble, raise the fallen, appear to those who are in need, heal the sinners, convert those of thy people who are wandering from the way, feed the hungry, ransom our prisoners, raise up the sick, encourage the feeble-hearted, let all the nations know that thou art God alone and Jesus Christ thy Son, and that we are thy people and the sheep of thy pasture.
CHAPTER 60
60:1 Thou hast made manifest the everlasting constitution of the world by the things that happen. Thou, Lord, who art faithful in all generations, hast founded the world; thou who art just in thy judgments, who art wonderful in strength and greatness; thou who art wise in creating and prudent in establishing the things that are made; thou that art good in the things that are seen and faithful among them that trust upon thee, merciful and compassionate, forgive us our transgressions and unrighteousnesses, our sins and our negligences.
60:2 Take not into account every sin of thy servants and handmaids, but purify us with the purification of thy truth, and make straight our steps in holiness and righteousness and singleness of heart, that we may so walk and do such things as are right and well pleasing before thee, and before our rulers.
60:3 Yea, Lord, cause thy face to appear to us in peace to our good, that we may be sheltered by thy mighty hand, and preserved from all sin by thy lofty arm, and deliver us from those that hate us unjustly.
60:4 Give unity and peace both to us and to all that dwell upon the earth, as thou gavest to our fathers when they called upon thee with faith and truth, so that we should become obedient to thy all-powerful and most excellent name, and to those who rule and govern us upon the earth.
CHAPTER 61
61:1 Thou, Lord, hast given the authority of the kingdom to them through thy almighty and unspeakable power, so that we, knowing the estimation and honour given to them by thee, might submit ourselves to them, in no way opposing thy will; to whom give, O Lord, health, peace, concord, stability, so that they may discharge the rule given unto them by thee without offence;
61:2 for thou, heavenly Lord, everlasting King, givest to the sons of men glory and honour and authority over the things that are upon the earth. Do thou, Lord, direct their counsel according to what is good and pleasing before thee, that, fulfilling with peace and meekness and piety the authority given unto them by thee, they may obtain mercy from thee.
61:3 Thou who alone art able to do these and greater good things among us, to thee do we give thanks through the high priest and protector of our souls, Jesus Christ, through whom to thee be the glory and majesty, now and to all generations, world without end. Amen.
CHAPTER 62
62:1 Concerning the things that pertain to our religion, and the things that are most useful to a virtuous life, for those who are willing to live piously and righteously, we have sufficiently charged you, men and brethren.
62:2 For we have handled every argument concerning faith and repentance, and genuine love and temperance, and moderation and patience, reminding you that ye must by righteousness and truth and long-suffering approve yourselves with piety to almighty God, being of one mind, without malice, in love and peace with earnest obedience, even as our fathers, who were beforementioned, approved themselves with humility both with regard to God the Father and Creator and to all men.
62:3 And these things have we so much the more gladly put you in mind of, inasmuch as we knew plainly that we wrote unto men who are faithful and of high repute, and who have looked into the oracles of the instruction of God.
CHAPTER 63
63:1 It is right, therefore, that those who have attended to so great and so many examples should submit their necks, and fill the place of obedience, so that being at peace from the vain sedition we may attain, without any blame, to the end set before us in truth.
63:2 For joy and rejoicing will ye afford us if, becoming obedient to the things that have been written by us, ye put an end, by the suggestion of the Holy Spirit, to the unlawful wrath of your discord, according to the supplication which we have made concerning peace and unity in this epistle.
63:3 But we have also sent unto you men who are faithful and prudent, who from youth up to old age have behaved blamelessly among us, who also will be witnesses between yourselves and us;
63:4 and this we have done that ye may know that our whole thought has been and is this, that ye may speedily be at peace among yourselves.
CHAPTER 64
64:1 Finally, my God, who overlooketh all things, who is the Master of spirits and Lord of all flesh, who hath chosen our Lord Jesus Christ, and us through him to be a peculiar people, give unto every soul that is called after his glorious and holy name, faith, fear, peace, patience, long-suffering, continence, purity, sobriety, to the well-pleasing of his name, through our high priest and protector, Jesus Christ, through whom be ascribed unto him glory and greatness, strength and honour, both now and world without end. Amen.
CHAPTER 65
65:1 See that ye send back quickly unto us in peace and with joy Claudius Ephebus and Valerius Bito, together also with Fortunatus, who were sent unto you from us, that they may the more quickly bring us news of your peace and order, which we pray for and desire, so that we may the sooner have joy concerning your good order.
65:2 The grace of our Lord Jesus Christ be with you, and with all who everywhere are called of God through him, to whom through him be glory, honour, might, majesty, and eternal dominion, world without end. Amen.
END OF 1 CLEMENT
THE SECOND EPISTLE OF CLEMENT
CHAP. I.--WE OUGHT TO THINK HIGHLY OF CHRIST.
BRETHREN, it is fitting that you should think of Jesus Christ as of God,--as the Judge of the living and the dead. And it does not become us to think lightly of our salvation; for if we think little of Him, we shall also hope but to obtain little [from Him]. And those of us who hear carelessly of these things, as if they were of small importance, commit sin, not knowing whence we have been called, and by whom, and to what place, and how much Jesus Christ submitted to suffer for our sakes. What return, then, shall we make to Him, or what fruit that shall be worthy of that which tie has given to us? For, indeed, how great are the benefits which we owe to Him! He has graciously given us light; as a Father, He has called us sons; He has saved us when we were ready to perish. What praise, then, shall we give to Him, or what return shall we make for the things which we have received? We were deficient in understanding, worshipping stones and wood, and gold, and silver, and brass, the works of men's hands; and our whole life was nothing else than death. Involved in blindness, and with such darkness before our eyes, we have received sight, and through His will have laid aside that cloud by which we were enveloped. For He had compassion on us, and mercifully saved us, observing the many errors in which we were entangled, as well as the destruction to which we were exposed, and that we had no hope of salvation except it came to us from Him. For He called us when we were not, and willed that out of nothing we should attain a real existence.
CHAP. II.--THE CHURCH, FORMERLY BARREN, IS NOW FRUITFUL.
"Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not; for she that is desolate hath many more children than she that hath an husband." In that He said, "Rejoice, thou barren that bearest not," He referred to us, for our church was barren before that children were given to her. But when He said, "Cry out, thou that travailest not," He means this, that we should sincerely offer up our prayers to God, and should not, like women m travail, show signs of weakness. And in that He said, "For she that is desolate hath many more children than she that hath an husband," [He means] that our people seemed to be outcast from God, but now, through believing, have become more numerous than those who are reckoned to possess God. And another Scripture saith, "I came not to call the righteous, but sinners." This means that those who are perishing must be saved. For it is indeed a great and admirable thing to establish not the things which are standing, but those that are falling. Thus also did Christ desire to save the things which were perishing, and has saved many by coming and calling us when hastening to destruction.
CHAP. III.--THE DUTY OF CONFESSING CHRIST.
Since, then, He has displayed so great mercy towards us, and especially in this respect, that we who are living should not offer sacrifices to gods that are dead, or pay them worship, but should attain through Him to the knowledge of the true Father, whereby shall we show that we do indeed know Him, but by not denying Him through whom this knowledge has been attained? For He himself declares, "Whosoever shall confess me before men, him will I confess before my Father." This, then, is our reward if we shall confess Him by whom we have been saved. But in what way shall we confess Him? By doing what He says, and not transgressing His commandments, and by honouring Him not with our lips only, but with all our heart and all our mind. For He says in Isaiah, "This people honoureth me with their lips, but their heart is far from me."
CHAP. IV.--TRUE CONFESSION OF CHRIST.
Let us, then, not only call Him Lord, for that will not save us. For He saith, "Not every one that saith to me, Lord, Lord, shall be saved, but he that worketh righteousness." Wherefore, brethren, let us confess Him by our works, by loving one another, by not committing adultery, or speaking evil of one another, or cherishing envy; but by being continent, compassionate, and good. We ought also to sympathize with one another, and not be avaricious. By such works let us confess Him, and not by those that are of an opposite kind. And it is not fitting that we should fear men, but rather God. For this reason, if we should do such [wicked] things, the Lord hath said, "Even though ye were gathered together to me in my very bosom, yet if ye were not to keep my commandments, I would cast you off, and say unto you, Depart from me; I know you not whence ye are, ye workers of iniquity."
CHAP. V.--THIS WORLD SHOULD BE DESPISED.
Wherefore, brethren, leaving [willingly] our sojourn in this present world, let us do the will of Him that called us, and not fear to depart out of this world. For the Lord saith, "Ye shall be as lambs in the midst of wolves." And Peter answered and said unto Him, "What, then, if the wolves shall tear in pieces the lambs?" Jesus said unto Peter, "The lambs have no cause after they are dead to fear the wolves; and in like manner, fear not ye them that kill you, and can do nothing more unto you; but fear Him who, after you are dead, has power over both soul and body to cast them into hell-fire." And consider, brethren, that the sojourning in the flesh in this world is but brief and transient, but the promise of Christ is great and wonderful, even the rest of the kingdom to come, and of life everlasting. By what course of conduct, then, shall we attain these things, but by leading a holy and righteous life, and by deeming these worldly things as not belonging to us, and not fixing our desires upon them? For if we desire to possess them, we fall away from the path of righteousness.
CHAP. VI.--THE PRESENT AND FUTURE WORLDS ARE ENEMIES TO EACH OTHER.
Now the Lord declares, "No servant can serve two masters." If we desire, then, to serve both God and mammon, it will be unprofitable for us. "For what will it profit if a man gain the whole world, and lose his own soul?" This world and the next are two enemies. The one urges to adultery and corruption, avarice and deceit; the other bids farewell to these things. We cannot, therefore, be the friends of both; and it behoves us, by renouncing the one, to make sure of the other. Let us reckon that it is better to hate the things present, since they are trifling, and transient, and corruptible; and to love those [which are to come,] as being good and incorruptible. For if we do the will of Christ, we shall find rest; otherwise, nothing shall deliver us from eternal punishment, if we disobey His commandments. For thus also saith the Scripture in Ezekiel, "If Noah, Job, and Daniel should rise up, they should not deliver their children in captivity." Now, if men so eminently righteous are not able by their righteousness to deliver their children, how can we hope to enter into the royal residence of God unless we keep our baptism holy and undefiled? Or who shall be our advocate, unless we be found possessed of works of holiness and righteousness?
CHAP. VII.--WE MUST STRIVE IN ORDER TO BE CROWNED.
Wherefore, then, my brethren, let us struggle with all earnestness, knowing that the contest is [in our case] close at hand, and that many undertake long voyages to strive for a corruptible reward; yet all are not crowned, but those only that have laboured hard and striven gloriously. Let us therefore so strive, that we may all be crowned. Let us run the straight course, even the race that is incorruptible; and let us m great numbers set out for it, and strive that we may be crowned. And should we not all be able to obtain the crown, let us at least come near to it. We must remember that he who strives in the corruptible contest, if he be found acting unfairly, is taken away and scourged, and cast forth from the lists. What then think ye? If one does anything unseemly in the incorruptible contest, what shall he have to bear? For of those who do not preserve the seal [unbroken], [the Scripture] saith, "Their worm shall not die, and their fire shall not be quenched, and they shall be a spectacle to all flesh."
CHAP. VIII.--THE NECESSITY OF REPENTANCE WHILE WE ARE ON EARTH.
As long, therefore, as we are upon earth, let us practise repentance, for we are as clay in the hand of the artificer. For as the potter, if he make a vessel, and it be distorted or broken in his hands, fashions it over again; but if he have before this cast it into the furnace of fire, can no longer find any help for it: so let us also, while we are in this world, repent with our whole heart of the evil deeds we have done in the flesh, that we may be saved by the Lord, while we have yet an opportunity of repentance. For after we have gone out of the world, no further power of confessing or repenting will there belong to us. Wherefore, brethren, by doing the will of the Father, and keeping the flesh holy, and observing the commandments of the Lord, we shall obtain eternal life. For the Lord saith in the Gospel, "If ye have not kept that which was small, who will commit to you the great? For I say unto you, that he that is faithful in that which is least, is faithful also in much." This, then, is what He means: "Keep the flesh holy and the seal undefiled, that ye may receive eternal life."
CHAP. IX.--WE SHALL RE JUDGED IN THE FLESH.
And let no one of you say that this very flesh shall not be judged, nor rise again. Consider ye in what [state] ye were saved, in what ye received sight, if not while ye were in this flesh. We must therefore preserve the flesh as the temple of God. For as ye were called in the flesh, ye shall also come [to be judged] in the flesh. As Christ the Lord who saved us, though He was first a Spirit became flesh, and thus called us, so shall we also receive the reward in this flesh. Let us therefore love one another, that we may all attain to the kingdom of God. While we have an opportunity of being healed, let us yield ourselves to God that healeth us, and give to Him a recompense. Of what sort? Repentance out of a sincere heart; for He knows all things beforehand, and is acquainted with what is in our hearts. Let us therefore give Him praise, not with the mouth only, but also with the heart, that tie may accept us as sons. For the Lord has said, "Those are my brethren who do the will of my Father."
CHAP. X.--VICE IS TO BE FORSAKEN, AND VIRTUE FOLLOWED.
Wherefore, my brethren, let us do the will of the Father who called us, that we may live; and let us earnestly follow after virtue, but forsake every wicked tendency which would lead us into transgression; and flee from ungodliness, lest evils overtake us. For if we are diligent in doing good, peace will follow us. On this account, such men cannot find it [i.e. peace] as are influenced by human terrors, and prefer rather present enjoyment to the promise which shall afterwards be fulfilled. For they know not what torment present enjoyment recurs, or what felicity is involved in the future promise. And if, indeed, they themselves only aid such things, it would be [the more] tolerable; but now they persist in imbuing innocent souls with their pernicious doctrines, not knowing that they shall receive a double condemnation, both they and those that hear them.
CHAP. XI.--WE OUGHT TO SERVE GOD, TRUSTING IN HIS PROMISES.
Let us therefore serve God with a pure heart, and we shall be righteous; but if we do not serve Him, because we believe not the promise of God, we shall be miserable. For the prophetic word also declares, "Wretched are those of a double mind, and who doubt in their heart, who say, All these things have we heard even in the times of our fathers; but though we have waited day by day, we have seen none of them [accomplished]. Ye fools! compare yourselves to a tree; take, for instance, the vine. First of all it sheds its leaves, then the bud appears; after that the sour grape, and then the fully-ripened fruit. So, likewise, my people have borne disturbances and afflictions, but afterwards shall they receive their good things." Wherefore, my brethren, let us not be of a double mind, but let us hope and endure, that we also may obtain the reward. For He is faithful who has promised that He will bestow on every one a reward according to his works. If, therefore, we shall do righteousness in the sight of God, we shall enter into His kingdom, and shall receive the promises, which "ear hath not heard, nor eye seen, neither have entered into the heart of man."
CHAP. XII.--WE ARE CONSTANTLY TO LOOK FOR THE KINGDOM OF GOD.
Let us expect, therefore, hour by hour, the kingdom of God in love and righteousness, since we know not the day of the appearing of God. For the Lord Himself, being asked by one when His kingdom would come, replied, "When two shall be one, that which is without as that which is within, and the male with the female, neither male nor female." Now, two are one when we speak the truth one to another, and there is unfeignedly one soul in two bodies. And "that which is without as" that which is within meaneth this: He calls the soul "that which is within," and the body "that which is without." As, then, thy body is visible to sight, so also let thy soul be manifest by good works. And "the male, with the female, neither male nor female, this He saith, that brother seeing sister may have no thought concerning her as female, and that she may have no thought concerning him as male. "If ye do these things, saith He, "the kingdom of my Father shall come."
CHAP. XIII.--GOD'S NAME NOT TO BE BLASPHEMED.
Brethren, then, let us now at length repent, let us soberly turn to that which is good; for we are full of abundant folly and wickedness. Let us wipe out from us our former sins, and repenting from the heart be saved; and let us not be men-pleasers, nor be willing to please one another only, but also the men without, for righteousness sake, that the name may not be, because of us, blasphemed. For the Lord saith, "Continually my name is blasphemed among all nations," and "Wherefore my name is blasphemed; blasphemed in what? In your not doing the things which I wish." For the nations, hearing from our mouth the oracles of God, marvel at their excellence and worth; thereafter learning that our deeds are not worthy of the words which we speak,--receiving this occasion they turn to blasphemy, saying that they are a fable and a delusion. For, whenever they hear from us that God saith, "No thank have ye, if ye love them which love you, but ye have thank, if ye love your enemies and them which hate you " --whenever they hear these words, they marvel at the surpassing measure of their goodness; but when they see, that not only do we not love those who hate, but that we love not even those who love, they laugh us to scorn, and the name is blasphemed.
CHAP. XIV.--THE CHURCH SPIRITUAL.
So, then, brethren, if we do the will of our Father God, we shall be members of the first church, the spiritual,--that which was created before sun and moon; but if we shall not do the will of the Lord, we shall come under the Scripture which saith, "My house became a den of robbers." So, then, let us elect to belong to the church of life, that we may be saved. I think not that ye are ignorant that the living church is the body of Christ (for the Scripture, saith, "God created man male and female;" the male is Christ, the female the church,) and that the Books and the Apostles teach that the church is not of the present, but from the beginning. For it was spiritual, as was also our Jesus, and was made manifest at the end of the days in order to save us. The church being spiritual, was made manifest in the flesh of Christ, signifying to us that if any one of us shall preserve it in the flesh and corrupt it not, he shall receive it in the Holy Spirit. For this flesh is the type of the spirit; no one, therefore, having corrupted the type, will receive afterwards the antitype. Therefore is it, then, that He saith, brethren, "Preserve ye the flesh, that ye may become partakers of the spirit." If we say that the flesh is the church and the spirit Christ, then it follows that he who shall offer outrage to the flesh is guilty of outrage on the church. Such an one, therefore, will not partake of the spirit, which is Christ. Such is the life and immortality, which this flesh may afterwards receive, the Holy Spirit cleaving to it; and no one can either express or utter what things the Lord hath prepared for His elect.
CHAP. XV.--HE WHO SAVES AND HE WHO IS SAVED.
I think not that I counted trivial counsel concerning continence; following it, a man will not repent thereof, but will save both himself and me who counselled. For it is no small reward to turn back a wandering and perishing soul for its salvation. For this recompense we are able to render to the God who created us, if he who speaks and hears beth speak and hear with faith and love. Let us, therefore, continue in that course in which we, righteous and holy, believed, that with confidence we may ask God who saith, "Whilst thou art still speaking, I will say, Here I am." For these words are a token of a great promise, for the Lord saith that He is more ready to give than he who asks. So great, then, being the goodness of which we are partakers, let us not grudge one another the attainment of so great blessings.
For in proportion to the pleasure with which these words are fraught to those who shall follow them, in that proportion is the condemnation with which they are fraught to those who shall refuse to hear.
CHAP. XVI--PREPARATION FOR THE DAY OF JUDGMENT.
So, then, brethren, having received no small occasion to repent, while we have opportunity, let us turn to God who called us, while yet we have One to receive us. For if we renounce these indulgences and conquer the soul by not fulfilling its wicked desires, we shall be partakers of the mercy of Jesus. Know ye that the day of judgment draweth nigh like a burning oven, and certain of the heavens and all the earth will melt, like lead melting in fire; and then will appear the hidden and manifest deeds of men. Good, then, is alms as repentance from sin; better is fasting than prayer, and alms than both; "charity covereth a multitude of sins," and prayer out of a good conscience delivereth from death. Blessed is every one that shall be found complete in these; for alms lightens the burden of sin.
CHAP. XVII.--SAME SUBJECT CONTINUED.
Let us, then, repent with our whole heart, that no one of us may perish amiss. For if we have commands and engage in withdrawing from idols and instructing others, how much more ought a soul already knowing God not to perish. Rendering, therefore, mutual help, let us raise the weak also in that which is good, that all of us may be saved and convert one another and admonish. And not only now let us seem to believe and give heed, when we are admonished by the elders; but also when we take our departure home, let us remember the commandments of the Lord, and not be allured back by worldly lusts, but let us often and often draw near and try to make progress in the Lord's commands, that we all having the same mind may be gathered together for life. For the Lord said, "I come to gather all nations [kindreds] and tongues." This means the day of His appearing, when He will come and redeem us--each one according to his works. And the unbelievers will see His glory and might, and, when they see the empire of the world in Jesus, they will be surprise, saying, "Woe to us, because Thou wast, and we knew not and believed not and obeyed not the elders who show us plainly of our salvation." And "their worm shall not die, neither shall their fire be quenched; and they shall be a spectacle unto all flesh." It is of the great day of judgment He speaks, when they shall see those among us who were guilty of ungodliness and erred in their estimate of the commands of Jesus Christ. The righteous, having succeeded both in enduring the trials and hating the indulgences of the soul, whenever they witness how those who have swerved and denied Jesus by words or deeds are punished with grievous torments in fire unquenchable, will give glory to their God and say, "There will be hope for him who has served God with his whole heart."
CHAP. XVIII.--THE AUTHOR SINFUL, YET PURSUING.
And let us, then, be of the number of those who give thanks, who have served God, and not of the ungodly who are judged. For I myself, though a sinner every whir and not yet fleeing temptation but continuing in the midst of the tools of the devil, study to follow after righteousness, that I may make, be it only some, approach to it, fearing the judgment to come.
CHAP. XIX.--REWARD OF THE RIGHTEOUS, ALTHOUGH THEY MAY SUFFER.
So then, brothers and sisters, after the God of truth I address to you an appeal that ye may give heed to the words written, that ye may save both yourselves and him who reads an address in your midst. For as a reward I ask of you repentance with the whole heart, while ye bestow upon yourselves salvation and life. For by so doing we shall set a mark for all the young who wish to be diligent in godliness and the goodness of God. And let not us, in our folly, feel displeasure and indignation, whenever any one admonishes us and turns us from unrighteousness to righteousness. For there are some wicked deeds which we commit, and know it not, because of the double-mindedness and unbelief present in our breasts, and our understanding is darkened by vain desires. Let us, therefore, work righteousness, that we may be saved to the end. Blessed are they who obey these commandments, even if for a brief space they suffer in this world, and they will gather the imperishable fruit of the resurrection. Let not the godly man, therefore, grieve; if for the present he suffer affliction, blessed is the time that awaits him there; rising up to life again with the fathers he will rejoice for ever without a grief.
CHAP. XX.--GODLINESS, NOT GAIN, THE TRUE RICHES.
But let it not even trouble your mind, that we see the unrighteous possessed of riches and the servants of God straitened. Let us, therefore, brothers and sisters, believe; in a trial of the living God we strive and are exercised in the present life, that we may obtain the crown in that which is to come. No one of the righteous received fruit speedily, but waiteth for it. For if God tendered the reward of the righteous in a trice, straightway were it commerce that we practised, and not godliness. For it were as if we were righteous by following after not godliness but gain; and for this reason the divine judgment baffled the spirit that is unrighteous and heavily weighed the fetter. To the only God, invisible, Father of truth, who sent forth to us the Saviour and Author of immortality, through whom He also manifested to us the truth and the heavenly life, to Him be glory for ever and ever. Amen.
BRETHREN, it is fitting that you should think of Jesus Christ as of God,--as the Judge of the living and the dead. And it does not become us to think lightly of our salvation; for if we think little of Him, we shall also hope but to obtain little [from Him]. And those of us who hear carelessly of these things, as if they were of small importance, commit sin, not knowing whence we have been called, and by whom, and to what place, and how much Jesus Christ submitted to suffer for our sakes. What return, then, shall we make to Him, or what fruit that shall be worthy of that which tie has given to us? For, indeed, how great are the benefits which we owe to Him! He has graciously given us light; as a Father, He has called us sons; He has saved us when we were ready to perish. What praise, then, shall we give to Him, or what return shall we make for the things which we have received? We were deficient in understanding, worshipping stones and wood, and gold, and silver, and brass, the works of men's hands; and our whole life was nothing else than death. Involved in blindness, and with such darkness before our eyes, we have received sight, and through His will have laid aside that cloud by which we were enveloped. For He had compassion on us, and mercifully saved us, observing the many errors in which we were entangled, as well as the destruction to which we were exposed, and that we had no hope of salvation except it came to us from Him. For He called us when we were not, and willed that out of nothing we should attain a real existence.
CHAP. II.--THE CHURCH, FORMERLY BARREN, IS NOW FRUITFUL.
"Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not; for she that is desolate hath many more children than she that hath an husband." In that He said, "Rejoice, thou barren that bearest not," He referred to us, for our church was barren before that children were given to her. But when He said, "Cry out, thou that travailest not," He means this, that we should sincerely offer up our prayers to God, and should not, like women m travail, show signs of weakness. And in that He said, "For she that is desolate hath many more children than she that hath an husband," [He means] that our people seemed to be outcast from God, but now, through believing, have become more numerous than those who are reckoned to possess God. And another Scripture saith, "I came not to call the righteous, but sinners." This means that those who are perishing must be saved. For it is indeed a great and admirable thing to establish not the things which are standing, but those that are falling. Thus also did Christ desire to save the things which were perishing, and has saved many by coming and calling us when hastening to destruction.
CHAP. III.--THE DUTY OF CONFESSING CHRIST.
Since, then, He has displayed so great mercy towards us, and especially in this respect, that we who are living should not offer sacrifices to gods that are dead, or pay them worship, but should attain through Him to the knowledge of the true Father, whereby shall we show that we do indeed know Him, but by not denying Him through whom this knowledge has been attained? For He himself declares, "Whosoever shall confess me before men, him will I confess before my Father." This, then, is our reward if we shall confess Him by whom we have been saved. But in what way shall we confess Him? By doing what He says, and not transgressing His commandments, and by honouring Him not with our lips only, but with all our heart and all our mind. For He says in Isaiah, "This people honoureth me with their lips, but their heart is far from me."
CHAP. IV.--TRUE CONFESSION OF CHRIST.
Let us, then, not only call Him Lord, for that will not save us. For He saith, "Not every one that saith to me, Lord, Lord, shall be saved, but he that worketh righteousness." Wherefore, brethren, let us confess Him by our works, by loving one another, by not committing adultery, or speaking evil of one another, or cherishing envy; but by being continent, compassionate, and good. We ought also to sympathize with one another, and not be avaricious. By such works let us confess Him, and not by those that are of an opposite kind. And it is not fitting that we should fear men, but rather God. For this reason, if we should do such [wicked] things, the Lord hath said, "Even though ye were gathered together to me in my very bosom, yet if ye were not to keep my commandments, I would cast you off, and say unto you, Depart from me; I know you not whence ye are, ye workers of iniquity."
CHAP. V.--THIS WORLD SHOULD BE DESPISED.
Wherefore, brethren, leaving [willingly] our sojourn in this present world, let us do the will of Him that called us, and not fear to depart out of this world. For the Lord saith, "Ye shall be as lambs in the midst of wolves." And Peter answered and said unto Him, "What, then, if the wolves shall tear in pieces the lambs?" Jesus said unto Peter, "The lambs have no cause after they are dead to fear the wolves; and in like manner, fear not ye them that kill you, and can do nothing more unto you; but fear Him who, after you are dead, has power over both soul and body to cast them into hell-fire." And consider, brethren, that the sojourning in the flesh in this world is but brief and transient, but the promise of Christ is great and wonderful, even the rest of the kingdom to come, and of life everlasting. By what course of conduct, then, shall we attain these things, but by leading a holy and righteous life, and by deeming these worldly things as not belonging to us, and not fixing our desires upon them? For if we desire to possess them, we fall away from the path of righteousness.
CHAP. VI.--THE PRESENT AND FUTURE WORLDS ARE ENEMIES TO EACH OTHER.
Now the Lord declares, "No servant can serve two masters." If we desire, then, to serve both God and mammon, it will be unprofitable for us. "For what will it profit if a man gain the whole world, and lose his own soul?" This world and the next are two enemies. The one urges to adultery and corruption, avarice and deceit; the other bids farewell to these things. We cannot, therefore, be the friends of both; and it behoves us, by renouncing the one, to make sure of the other. Let us reckon that it is better to hate the things present, since they are trifling, and transient, and corruptible; and to love those [which are to come,] as being good and incorruptible. For if we do the will of Christ, we shall find rest; otherwise, nothing shall deliver us from eternal punishment, if we disobey His commandments. For thus also saith the Scripture in Ezekiel, "If Noah, Job, and Daniel should rise up, they should not deliver their children in captivity." Now, if men so eminently righteous are not able by their righteousness to deliver their children, how can we hope to enter into the royal residence of God unless we keep our baptism holy and undefiled? Or who shall be our advocate, unless we be found possessed of works of holiness and righteousness?
CHAP. VII.--WE MUST STRIVE IN ORDER TO BE CROWNED.
Wherefore, then, my brethren, let us struggle with all earnestness, knowing that the contest is [in our case] close at hand, and that many undertake long voyages to strive for a corruptible reward; yet all are not crowned, but those only that have laboured hard and striven gloriously. Let us therefore so strive, that we may all be crowned. Let us run the straight course, even the race that is incorruptible; and let us m great numbers set out for it, and strive that we may be crowned. And should we not all be able to obtain the crown, let us at least come near to it. We must remember that he who strives in the corruptible contest, if he be found acting unfairly, is taken away and scourged, and cast forth from the lists. What then think ye? If one does anything unseemly in the incorruptible contest, what shall he have to bear? For of those who do not preserve the seal [unbroken], [the Scripture] saith, "Their worm shall not die, and their fire shall not be quenched, and they shall be a spectacle to all flesh."
CHAP. VIII.--THE NECESSITY OF REPENTANCE WHILE WE ARE ON EARTH.
As long, therefore, as we are upon earth, let us practise repentance, for we are as clay in the hand of the artificer. For as the potter, if he make a vessel, and it be distorted or broken in his hands, fashions it over again; but if he have before this cast it into the furnace of fire, can no longer find any help for it: so let us also, while we are in this world, repent with our whole heart of the evil deeds we have done in the flesh, that we may be saved by the Lord, while we have yet an opportunity of repentance. For after we have gone out of the world, no further power of confessing or repenting will there belong to us. Wherefore, brethren, by doing the will of the Father, and keeping the flesh holy, and observing the commandments of the Lord, we shall obtain eternal life. For the Lord saith in the Gospel, "If ye have not kept that which was small, who will commit to you the great? For I say unto you, that he that is faithful in that which is least, is faithful also in much." This, then, is what He means: "Keep the flesh holy and the seal undefiled, that ye may receive eternal life."
CHAP. IX.--WE SHALL RE JUDGED IN THE FLESH.
And let no one of you say that this very flesh shall not be judged, nor rise again. Consider ye in what [state] ye were saved, in what ye received sight, if not while ye were in this flesh. We must therefore preserve the flesh as the temple of God. For as ye were called in the flesh, ye shall also come [to be judged] in the flesh. As Christ the Lord who saved us, though He was first a Spirit became flesh, and thus called us, so shall we also receive the reward in this flesh. Let us therefore love one another, that we may all attain to the kingdom of God. While we have an opportunity of being healed, let us yield ourselves to God that healeth us, and give to Him a recompense. Of what sort? Repentance out of a sincere heart; for He knows all things beforehand, and is acquainted with what is in our hearts. Let us therefore give Him praise, not with the mouth only, but also with the heart, that tie may accept us as sons. For the Lord has said, "Those are my brethren who do the will of my Father."
CHAP. X.--VICE IS TO BE FORSAKEN, AND VIRTUE FOLLOWED.
Wherefore, my brethren, let us do the will of the Father who called us, that we may live; and let us earnestly follow after virtue, but forsake every wicked tendency which would lead us into transgression; and flee from ungodliness, lest evils overtake us. For if we are diligent in doing good, peace will follow us. On this account, such men cannot find it [i.e. peace] as are influenced by human terrors, and prefer rather present enjoyment to the promise which shall afterwards be fulfilled. For they know not what torment present enjoyment recurs, or what felicity is involved in the future promise. And if, indeed, they themselves only aid such things, it would be [the more] tolerable; but now they persist in imbuing innocent souls with their pernicious doctrines, not knowing that they shall receive a double condemnation, both they and those that hear them.
CHAP. XI.--WE OUGHT TO SERVE GOD, TRUSTING IN HIS PROMISES.
Let us therefore serve God with a pure heart, and we shall be righteous; but if we do not serve Him, because we believe not the promise of God, we shall be miserable. For the prophetic word also declares, "Wretched are those of a double mind, and who doubt in their heart, who say, All these things have we heard even in the times of our fathers; but though we have waited day by day, we have seen none of them [accomplished]. Ye fools! compare yourselves to a tree; take, for instance, the vine. First of all it sheds its leaves, then the bud appears; after that the sour grape, and then the fully-ripened fruit. So, likewise, my people have borne disturbances and afflictions, but afterwards shall they receive their good things." Wherefore, my brethren, let us not be of a double mind, but let us hope and endure, that we also may obtain the reward. For He is faithful who has promised that He will bestow on every one a reward according to his works. If, therefore, we shall do righteousness in the sight of God, we shall enter into His kingdom, and shall receive the promises, which "ear hath not heard, nor eye seen, neither have entered into the heart of man."
CHAP. XII.--WE ARE CONSTANTLY TO LOOK FOR THE KINGDOM OF GOD.
Let us expect, therefore, hour by hour, the kingdom of God in love and righteousness, since we know not the day of the appearing of God. For the Lord Himself, being asked by one when His kingdom would come, replied, "When two shall be one, that which is without as that which is within, and the male with the female, neither male nor female." Now, two are one when we speak the truth one to another, and there is unfeignedly one soul in two bodies. And "that which is without as" that which is within meaneth this: He calls the soul "that which is within," and the body "that which is without." As, then, thy body is visible to sight, so also let thy soul be manifest by good works. And "the male, with the female, neither male nor female, this He saith, that brother seeing sister may have no thought concerning her as female, and that she may have no thought concerning him as male. "If ye do these things, saith He, "the kingdom of my Father shall come."
CHAP. XIII.--GOD'S NAME NOT TO BE BLASPHEMED.
Brethren, then, let us now at length repent, let us soberly turn to that which is good; for we are full of abundant folly and wickedness. Let us wipe out from us our former sins, and repenting from the heart be saved; and let us not be men-pleasers, nor be willing to please one another only, but also the men without, for righteousness sake, that the name may not be, because of us, blasphemed. For the Lord saith, "Continually my name is blasphemed among all nations," and "Wherefore my name is blasphemed; blasphemed in what? In your not doing the things which I wish." For the nations, hearing from our mouth the oracles of God, marvel at their excellence and worth; thereafter learning that our deeds are not worthy of the words which we speak,--receiving this occasion they turn to blasphemy, saying that they are a fable and a delusion. For, whenever they hear from us that God saith, "No thank have ye, if ye love them which love you, but ye have thank, if ye love your enemies and them which hate you " --whenever they hear these words, they marvel at the surpassing measure of their goodness; but when they see, that not only do we not love those who hate, but that we love not even those who love, they laugh us to scorn, and the name is blasphemed.
CHAP. XIV.--THE CHURCH SPIRITUAL.
So, then, brethren, if we do the will of our Father God, we shall be members of the first church, the spiritual,--that which was created before sun and moon; but if we shall not do the will of the Lord, we shall come under the Scripture which saith, "My house became a den of robbers." So, then, let us elect to belong to the church of life, that we may be saved. I think not that ye are ignorant that the living church is the body of Christ (for the Scripture, saith, "God created man male and female;" the male is Christ, the female the church,) and that the Books and the Apostles teach that the church is not of the present, but from the beginning. For it was spiritual, as was also our Jesus, and was made manifest at the end of the days in order to save us. The church being spiritual, was made manifest in the flesh of Christ, signifying to us that if any one of us shall preserve it in the flesh and corrupt it not, he shall receive it in the Holy Spirit. For this flesh is the type of the spirit; no one, therefore, having corrupted the type, will receive afterwards the antitype. Therefore is it, then, that He saith, brethren, "Preserve ye the flesh, that ye may become partakers of the spirit." If we say that the flesh is the church and the spirit Christ, then it follows that he who shall offer outrage to the flesh is guilty of outrage on the church. Such an one, therefore, will not partake of the spirit, which is Christ. Such is the life and immortality, which this flesh may afterwards receive, the Holy Spirit cleaving to it; and no one can either express or utter what things the Lord hath prepared for His elect.
CHAP. XV.--HE WHO SAVES AND HE WHO IS SAVED.
I think not that I counted trivial counsel concerning continence; following it, a man will not repent thereof, but will save both himself and me who counselled. For it is no small reward to turn back a wandering and perishing soul for its salvation. For this recompense we are able to render to the God who created us, if he who speaks and hears beth speak and hear with faith and love. Let us, therefore, continue in that course in which we, righteous and holy, believed, that with confidence we may ask God who saith, "Whilst thou art still speaking, I will say, Here I am." For these words are a token of a great promise, for the Lord saith that He is more ready to give than he who asks. So great, then, being the goodness of which we are partakers, let us not grudge one another the attainment of so great blessings.
For in proportion to the pleasure with which these words are fraught to those who shall follow them, in that proportion is the condemnation with which they are fraught to those who shall refuse to hear.
CHAP. XVI--PREPARATION FOR THE DAY OF JUDGMENT.
So, then, brethren, having received no small occasion to repent, while we have opportunity, let us turn to God who called us, while yet we have One to receive us. For if we renounce these indulgences and conquer the soul by not fulfilling its wicked desires, we shall be partakers of the mercy of Jesus. Know ye that the day of judgment draweth nigh like a burning oven, and certain of the heavens and all the earth will melt, like lead melting in fire; and then will appear the hidden and manifest deeds of men. Good, then, is alms as repentance from sin; better is fasting than prayer, and alms than both; "charity covereth a multitude of sins," and prayer out of a good conscience delivereth from death. Blessed is every one that shall be found complete in these; for alms lightens the burden of sin.
CHAP. XVII.--SAME SUBJECT CONTINUED.
Let us, then, repent with our whole heart, that no one of us may perish amiss. For if we have commands and engage in withdrawing from idols and instructing others, how much more ought a soul already knowing God not to perish. Rendering, therefore, mutual help, let us raise the weak also in that which is good, that all of us may be saved and convert one another and admonish. And not only now let us seem to believe and give heed, when we are admonished by the elders; but also when we take our departure home, let us remember the commandments of the Lord, and not be allured back by worldly lusts, but let us often and often draw near and try to make progress in the Lord's commands, that we all having the same mind may be gathered together for life. For the Lord said, "I come to gather all nations [kindreds] and tongues." This means the day of His appearing, when He will come and redeem us--each one according to his works. And the unbelievers will see His glory and might, and, when they see the empire of the world in Jesus, they will be surprise, saying, "Woe to us, because Thou wast, and we knew not and believed not and obeyed not the elders who show us plainly of our salvation." And "their worm shall not die, neither shall their fire be quenched; and they shall be a spectacle unto all flesh." It is of the great day of judgment He speaks, when they shall see those among us who were guilty of ungodliness and erred in their estimate of the commands of Jesus Christ. The righteous, having succeeded both in enduring the trials and hating the indulgences of the soul, whenever they witness how those who have swerved and denied Jesus by words or deeds are punished with grievous torments in fire unquenchable, will give glory to their God and say, "There will be hope for him who has served God with his whole heart."
CHAP. XVIII.--THE AUTHOR SINFUL, YET PURSUING.
And let us, then, be of the number of those who give thanks, who have served God, and not of the ungodly who are judged. For I myself, though a sinner every whir and not yet fleeing temptation but continuing in the midst of the tools of the devil, study to follow after righteousness, that I may make, be it only some, approach to it, fearing the judgment to come.
CHAP. XIX.--REWARD OF THE RIGHTEOUS, ALTHOUGH THEY MAY SUFFER.
So then, brothers and sisters, after the God of truth I address to you an appeal that ye may give heed to the words written, that ye may save both yourselves and him who reads an address in your midst. For as a reward I ask of you repentance with the whole heart, while ye bestow upon yourselves salvation and life. For by so doing we shall set a mark for all the young who wish to be diligent in godliness and the goodness of God. And let not us, in our folly, feel displeasure and indignation, whenever any one admonishes us and turns us from unrighteousness to righteousness. For there are some wicked deeds which we commit, and know it not, because of the double-mindedness and unbelief present in our breasts, and our understanding is darkened by vain desires. Let us, therefore, work righteousness, that we may be saved to the end. Blessed are they who obey these commandments, even if for a brief space they suffer in this world, and they will gather the imperishable fruit of the resurrection. Let not the godly man, therefore, grieve; if for the present he suffer affliction, blessed is the time that awaits him there; rising up to life again with the fathers he will rejoice for ever without a grief.
CHAP. XX.--GODLINESS, NOT GAIN, THE TRUE RICHES.
But let it not even trouble your mind, that we see the unrighteous possessed of riches and the servants of God straitened. Let us, therefore, brothers and sisters, believe; in a trial of the living God we strive and are exercised in the present life, that we may obtain the crown in that which is to come. No one of the righteous received fruit speedily, but waiteth for it. For if God tendered the reward of the righteous in a trice, straightway were it commerce that we practised, and not godliness. For it were as if we were righteous by following after not godliness but gain; and for this reason the divine judgment baffled the spirit that is unrighteous and heavily weighed the fetter. To the only God, invisible, Father of truth, who sent forth to us the Saviour and Author of immortality, through whom He also manifested to us the truth and the heavenly life, to Him be glory for ever and ever. Amen.
Gospel of Nicodemus
Part I.-The Acts of Pilate
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First Greek Form.
Memorials of Our Lord Jesus Christ, Done in the Time of Pontius Pilate.
Prologue.-I Ananias, of the propraetor'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.
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 of the government of Tiberius Caesar, emperor of the Romans, and Herod being king of Galilee, in the nineteenth year of his rule, on the eighth day before the Kalends of April, which is the twenty-fifth of March, in the consulship of Rufus and Rubellio, in the fourth year of the two hundred and second Olympiad, Joseph Caiaphas being high priest of the Jews.
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 Seines and Dathaes, and Gamaliel, Judas, Levi and Nephthalim, Alexander and Jairus, and the rest of the Jews, came to Pilate accusing Jesus about many things, saying: We know this man to be the son of Joseph the carpenter, born of Mary; and he says that he is the Son of God, and a king; moreover, he profanes the Sabbath, and wishes to do away with the law of our fathers. Pilate says: And what are the things which he does, to show that he wishes to do away with it? The Jews say: We have a law not to cure any one on the Sabbath; but this man has on the Sabbath cured the lame and the crooked, the withered and the blind and the paralytic, the dumb and the demoniac, by evil practices. Pilate says to them: What evil practices? They say to him: He is a magician, and by Beelzebul prince of the demons be casts out the demons, and all are subject to him. Pilate says to them: This is not casting out the demons by an unclean spirit, but by the god Aesculapius.
The Jews say to Pilate: we entreat your highness that he stand at thy tribunal, and be heard. And Pilate having called them, says: Tell me how I, being a procurator, can try a king? They say to him: W do not say that he is a king, but he himself says that he is. And Pilate having called the runner, says to him: Let Jesus be brought in with respect. And the runner going out, and recognising Him, adored Him, and took his cloak into his hand, and spread it on the ground, and says to him: My lord, walk on this, and come in, for the procurator calls thee. And the Jews seeing what the runner had done, cried out against Pilate, saying: Why hast thou ordered him to come in by a runner, and not by a crier? for assuredly the runner, when he saw him, adored him, and spread his doublet on the ground, and made him walk like a king.
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, I saw him sitting upon an ass, and the sons of the Hebrews held branches in their hands, and shouted; and other spread their clothes under him saying, Save now, thou who art in the highest: blessed is he that cometh in the name of the Lord.
The Jews cry out, and say, to the runner: The soils 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 Adonai. Pilate says to them: And this hosanna, etc., how is it interpreted? The Jews say to him: Save now in the highest; blessed is he; that cometh in the name of the Lord. Pilate says to them: If you bear witness to the words spoken by the children, in what has the runner done wrong? And they were silent. And the procurator says to the runner: Go out, and bring him in what way thou wilt. And the runner going out, did in the same manner as before, and says to Jesus: My lord, come in; the procurator calleth thee.
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 out vehemently against the standard-bearers. And Pilate says to the Jews: Do you not wonder how the tops of the standards were bent down, and adored Jesus? The Jews say to Pilate: We saw how the standard-bearers bent them down, and adored him. And the procurator having called the standard-bearers, says to them: Why have you done this? They say to Pilate: We are Greeks and temple-slaves, and how could we adore him? and assuredly, as we were holding them up, the tops bent down of their own accord, and adored him.
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 praetorium, and bring him in again in whatever way may please thee. And Jesus and the runner went out of the praetorium. And Pilate, summoning those who had formerly held up the standards, says to them: I have sworn by tile health of Caesar, 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 ill. 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. And Pilate, summoning the Jews, says to them: You know that my wife is a worshipper of God, and prefers to adhere to the Jewish religion along with you. They say to him: Yes; we know. Pilate says to them: Behold, my wife has sent to me, saying, Have nothing to do with this just man, for many things have I suffered on account of him this night. And the Jews answering, say unto Pilate: Did we not tell thee that he was a sorcerer? behold, he has sent a dream to thy wife.
And Pilate, having summoned Jesus, says to Him: What do these witness against thee? Sayest thou nothing? And Jesus said: Unless they had the power, they would say nothing; for every one has the power of his own mouth to speak both good and evil. They shall see to it.
And the eiders 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, Atones, Zeras, Samuel, Isaac, Phinees, Crispus, Agrippas, and Judas -say: We are not proselytes, but are children of the Jews, and speak of the truth; for we were present at the betrothal of Joseph and Mary.
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 Caesar, 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 Caesar, that it is not as we have said, and we are liable to death. Pilate says to Annas and Caiaphas: Have you nothing to answer to this? Annas and Caiaphas say to Pilate: These twelve are believed when they say that he was not born of fornication; all the multitude of us cry out that he was born of fornication, and that he is a sorcerer, and he says that he is the Son of God and a king, and we are not believed.
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 praetorium, and said to them: I take the sun to witness that I find no fault in this man. The Jews answered and said to the procurator: Unless this man were an evil-doer, we should not have delivered him to thee. And Pilate said, Do you take him, and judge him according to your law. The Jews said to Pilate: It is not lawful for us to put any one to death. Pilate said: Has God said that you are not to put to death, but that I am?
And Pilate went again into the praetorium, 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? Thy nation and the chief priests have given thee up to me. What hast thou done? Jesus answered: My kingdom is not of this world; for if my kingdom were of this world, my servants would fight in order that I should not be given up to the Jews: but now my kingdom is not from thence. Pilate said to Him: Art thou then a king? Jesus answered him: Thou sayest that I am a king. Because for this have I been born, and have I come, in order that every one who is of the truth might hear my voice. Pilate says to him: What is truth? Jesus says to him: Truth is from heaven. Pilate says: Is truth not upon earth? Jesus says to Pilate: Thou seest how those who speak the truth are judged by those that have the power upon earth.Chap. 4.
And leaving Jesus within the praetorium, 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 built in forty-six years, and this man speaks of pulling it down and building it in three days. Pilate says to them: I am innocent of the blood of this just man. See you to it. The Jews say: His blood be upon us, and upon our children.
And Pilate having summoned the eiders 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 any one speak evil against Caesar, is he worthy of death or not? Pilate says: He is worthy of death The Jews say to Pilate: If any one speak evil against Caesar, he is worthy of death; but this man has spoken evil against God.
And the procurator ordered the Jews to go outside of the praetorium; 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 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. For assuredly Moses, being sent by God into Egypt, did many miracles, which the Lord commanded him to do before Pharaoh king of Egypt. And there were there Jannes and Jambres, servants of Pharaoh, and they also did not a few of the miracles which Moses did; and the Egyptians took them to be gods-this Jannes and this Jambres. But, since the miracles which they did were not of God, both they and those who believed in them were destroyed. And now release this man, for he is not deserving of death.
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 I 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, bed 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. The Jews say: Is not this the very thing that we said, that on a Sabbath he cures and casts out demons?
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. And another Jew stepped up and said: I was crooked, and he straightened me with a word. And another said: I was a leper, and he cured me with a word.
Chapter 7.
And a woman cried out from a distance, and said: I had an issue of blood, and I touched the hem of his garment, and the issue of blood which I had had for twelve years was stopped. The Jews say: we have a law, that a woman's evidence is not to be received.
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 were subject to Him: Why, then, were not your teachers also subject to him? They say to Pilate: We do not know. And others said: He raised Lazarus from the tomb after he had been dead four days. And the procurator trembled, and said to all the multitude of the Jews: Why do you wish to pour out innocent blood?
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 Caesar'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 Caesar?
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.
And rising up from the tribunal, he sought to go out. And the Jews cry out, and say: We know that Caesar 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.
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, and says to Jesus: Thy nation has charged thee with being a king. On this account I sentence thee, first to be scourged, according to the enactment of venerable kings, and then to be fastened on the cross in the garden where thou wast seized. And let Dysmas and Gestas, the two malefactors, be crucified with thee.
Chapter 10.
And Jesus went forth out of the praetorium, 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.
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 shall thou be with me in Paradise.
Chapter II.
And it was about the sixth hour, and there was darkness over the earth until the ninth hour, the sun being darkened; and the curtain of the temple was split in the middle. And crying out with a loud voice, Jesus said: Father, Baddach Ephkid Ruel, which is, interpreted: Into Thy hands I commit my spirit. And having said this, He gave up the ghost. And the centurion, seeing what had happened, glorified God, and said: This was a just man. And all the crowds that were present at this spectacle, when they saw what had happened, beat their breasts and went away.
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.
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 Arimathaea, 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 booty 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 shall 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. For God has said by the prophet, Vengeance is mine, and I will repay, saith the Lord. And now he that is uncircumcised in flesh, but circumcised in heart, has taken water, and washed his hands in the face of the sun, saying, I am innocent of the blood of this just man; see ye to it. And you answered and said to Pilate, His blood be upon us, and upon our children. And now I am afraid lest the wrath of God come upon you, and upon your children, as you have said. And the Jews, hearing these words, were embittered in their souls, and seized Joseph, and locked him into a room where there was no window; and guards were stationed at the door, and they sealed the door where Joseph was locked in.
And on the Sabbath, the rulers of the synagogue, and the priests and the Levites, made a decree that all should be found in the synagogue on the first day of the week. And rising up early, all the multitude in the synagogue consulted by what death they should slay him. And when the Sanhedrin was sitting, they ordered him to be brought with much indignity. And having opened the door, they found him not. And all the people were surprised, and struck with dismay, because they found the seals unbroken. and because Caiaphas had the key. And they no longer dared to lay hands upon those who had spoken before Pilate in Jesus' behalf.
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.
The Jews say: To what women did he speak? The men of the guard say: We do not know who they were. The Jews say: At what time was this? The men of the guard say: At midnight. The Jews say: And wherefore did you not lay hold of them? The men of the guard say: We were like dead men from fear, not expecting to see the light of day, and how could we lay hold of them? The Jews say: As the Lord liveth, we do not believe you. The men of the guard say to the Jews: You have seen so great miracles in the case of this man, and have not believed; and how can you believe us? And assuredly you have done well to swear that the Lord liveth, for indeed He does live. Again the men of the guard say: We have heard that you have locked up the man that begged the body of Jesus, and put a seal on the door; and that you have opened it, and not found him. Do you then give us the man whom you were guarding, and we shall give you Jesus. The Jews say: Joseph has gone away to his own city. The men of the guard say to the Jews: And Jesus has risen, as we heard from the angel, 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 he 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 the had been instructed.
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; and he said to his disciples, Go into all the world, and preach to every creature: he that believeth and is baptized shall be saved, and he that believeth not shall be condemned. And these signs shall attend those who have believed: in my name they shall cast out demons, speak new tongues, take up serpents; and if they drink any deadly thing, it shall by no means hurt them; they shall lay hands on the sick, and they shall be well. And while Jesus was speaking to his disciples, we saw him taken up to heaven.
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 ciders 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? Says Phinees the priest, and Atlas the teacher, and Haggai the Levite to the rulers of the synagogues. and the priests and the Levites: If what we have said and seen be sinful, behold, we are before you; do to us as seems good in your eyes. And they took the law, and made them swear upon it, not to give any more an account of these matters to any one. And they gave them to cat and drink, and sent them out of the city, having given them also money, and three men with them; and they sent them away to Galilee.And these men having gone into Galilee, the chief priests, and the rulers of the synagogue, and the elders, came together into the synagogue, and locked the door, and lamented with a great lamentation, saying: Is this a miracle that has happened in Israel? And Annas and Caiaphas said: Why are you so much moved? Why do you weep? Do you not know that his disciples have given a sum of gold to the guards of the tomb, and have instructed them to say that an angel came down and rolled away the stone from the door of the tomb? And the priests and the elders sand: Be it that his disciples have stolen his body; how is it that the life has come into his body, and that he is going, about in Galilee? And they being unable to give an answer to these things, said, after great hesitation: It is not lawful for us to believe the uncircumcised.
Chapter 15.
And Nicodemus stood up, and stood before the Sanhedrin, saying: You say well; you are not ignorant, you people of the Lord, of these men that come down from Galilee, that they fear God, and are men of substance, haters of covetousness, men of peace; and they have declared with an oath. We saw Jesus upon the mountain Mamilch with his disciples, and he taught what we heard from him, and we saw him taken up into heaven. And no one asked them in what form he went up. For assuredly, as the book of the Holy Scriptures taught us, Helias also was taken up into heaven, and Elissaeus cried out with a loud voice, and Helias threw his sheepskin upon Elissaeus, and Elissaeus threw his sheepskin upon the Jordan, and crossed, and came into Jericho. And the children of the prophets met him, and said, O Elissaeus, where is thy master Helias? And he said, He has been taken up into heaven. And they said to Elissaeus, Has not a spirit seized him, arid thrown him upon one of the mountains? But let us take our servants with us, and seek him. And they persuaded Elissaeus, and he went away with them. And they sought him three days, and did not find him; and they knew he had been taken up. And now listen to me, and let us send into every district of Israel, and see lest perchance Christ has been taken up by a spirit, and thrown upon one of the mountains? And this proposal pleased all. And they sent into every district of Israel, and sought Jesus, and did not find Him; but they found Joseph in Arimathaea, and no one dared to lay hands on him.
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 Arimathaea. 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, did not forsware himself, but declared unto him all, and did not hide a word from him. Do thou also accordingly not hide from us to the extent of a word. And Joseph said: I shall not hide from you one word. And they said to him: With grief were we grieved because thou didst beg the body of Jesus, and wrap it in clean linen, and lay it in a tomb. And on account of this we secured thee in a room where there was no windows: and we put locks and seals upon the doors and guards kept watching where thou wast locked in And on the first day of the week we opened, and found thee not, and were grieved exceedingly; and astonishment fell upon all the people of the Lord until yesterday. And now relate to us what has happened to thee.
And Joseph said: On the preparation, about the tenth hour, you locked me up, and I remained all the Sabbath. And at midnight, as I was standing and praying, the room where you locked me in was hung up by the four corners, and I saw a light like lightning into my eyes. And I was afraid, and fell to the ground. And some one took me by the hand, and removed me from the place where I had fallen; and moisture of water was poured from my head even to my feet, and a smell of perfumes came about my nostrils. And he wiped my face, and kissed me, and said to me, Fear not, Joseph; open thine eyes, and see who it is that speaks to thee. And looking up, I saw Jesus. And I trembled and thought it was a phantom; and I said the commandments, and he said them with me. Even so you are not ignorant that a phantom, if it meet anybody, and hear the commandments, takes to flight. And seeing that he said them with the, I said to him, Rabbi Helias. And he said to me, I am not Helias. And I said to him, Who art thou, my lord? And he said to me, I am Jesus, whose body thou didst beg from Pilate; and thou didst clothe me with clean, linen. and didst put a napkin on my face, and didst lay me in thy new tomb, and didst roll a great stone to the door of the tomb. And I said to him that was speaking to me, Show me the place where I laid thee. And he carried me away, and showed me the place where I laid him; and the linen cloth was lying in it, and the napkin for his face. And I knew that it was Jesus. And he took me by the hand, and placed me, though the doors were locked, in the middle of my house, and led me away to my bed, and said to me, Peace to thee! And he kissed me, and said to me, For forty days go not forth out of thy house; for, behold, I go to my brethren into Galilee.
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. And when Jesus was born, his parents brought him to this place, and gave sacrifices and burnt-offerings to God. And when the great teacher Symeon took him into his arms, he said, Now Thou sendest away Thy servant, Lord, according to Thy word, in peace; for mine eyes have seen Thy salvation, which Thou hast prepared before the face of all the peoples: a light for the revelation of the Gentiles, and the glory of Thy people Israel. And Symeon blessed them, and said to Mary his mother, I give thee good news about this child. And Mary said, It is well, my lord. And Symeon said to her, It is well; behold, he lies for the fall and rising again of many in Israel, and for a sign spoken against; and of thee thyself a sword shall go through the soul, in order that the reasoning of many hearts may be revealed.
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 tile 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 you really see Jesus sitting on the mountain Mamilch teaching his eleven disciples, and did you see him taken up? And the men answered them, and said: As we saw him taken up, so also we said.
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. Buthem, a teacher, says: It is written in the law, And Enoch walked with God, and is not, because God took him. Jairus, a readier, said: And the death of holy Moses we have heard of, and have not seen it; for it is written in the law of the Lord, And Moses died from the mouth of the Lord, and no man knoweth of his sepulchre unto this day. And Rabbi Levi said: Why did Rabbi Symeon say, when he saw Jesus, "Behold, he lies for the fall and rising again of many in Israel, and for a sign spoken against?" And Rabbi Isaac said: It is written in the law, Behold, I send my messenger before thy face, who shall go before thee to keep thee in every good way, because my name has been called upon him.
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; hut 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, knowing you shall know, O house of Jacob, that it is written, Cursed is every one that hangeth upon a tree. And another Scripture teaches: The gods which have not made the heaven and the earth shall be destroyed. And the priests and the Levites said to each other: If his memorial be until the year that is called Jobel, know that it shall it endure for ever, and he hath raised for himself a new people. Then the rulers of the synagogue, and the priests and the Levites, announced to all Israel, saying: Cursed is that man who shall worship the work of man's hand, and cursed is the man who shall worship the creatures more than the Creator. And all the people said, Amen, amen.
And all the people praised the Lord, and said: Blessed is the Lord, who hath given rest to His people Israel, according to all that He hath spoken; there hath not fallen one word of every good word of His that He spoke to Moses His servant. May the Lord our God be with us, as He was with our fathers: let Him not destroy us. And let Him not destroy us, that we may incline our hearts to Him, that we may walk in all His ways, that we may keep His commandments and His judgments which He commanded to our fathers. And the Lord shall be for a king over all the earth in that day; and there shall he one Lord, and His name one. The Lord is our king: He shall save us. There is none like Thee, O Lord. Great art Thou, O Lord, and great is Thy name. By Thy power heal us. O Lord, and we shall be healed: save us, O Lord, and we shall be saved; because we are Thy lot and heritage. And the Lord will not leave His people, for His great name's sake; for the Lord has begun to make us into His people.
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.
Second Greek Form.
A Narrative about the suffering of our Lord Jesus Christ, and His holy resurrection.
Written by a Jew, Aeneas 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 Caesar at last swayed the Roman sceptre, in the eighteenth year of his reign, he appointed as king of Judaea, Herod, the son of the Herod who had formerly slaughtered the infants in Bethlehem, and he made Pilate procurator in Jerusalem; when Annas and Caiaphas held the high-priesthood of Jerusalem, Nicodemus, a Roman toparch, having summoned a Jew, Aeneas by name, asked him to write an account of the things done in Jerusalem about Christ in the times of Annas and Caiaphas. The Jew accordingly did this, and delivered it to Nicodemus; and he, again, translated it from the Hebrew writing into the Romaic language. And the account is as follows:-
Chapter I.
Our Lord Jesus Christ having wrought in Judaea 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 lie did away with the Sabbath. And they answered, saying: He cures tile 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, saying: Go away, and show this to Jesus, and say to him, Pilate the procurator calls thee to come before him. The officer accordingly went away, and finding Jesus, summoned Him, having unfolded on the ground also Pilate's mantle, and urged Him to walk upon it. And the Hebrews, seeing this, and being greatly enraged, came to Pilate, murmuring against him, how he had deemed Jesus worthy of so great honour.
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 the 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.
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 standards, so that they may hold them firmly. And this having taken place, Pilate ordered the officer to take Jesus outside, and bring Him in again. And as He was coming in, the standards again bowed down, and adored Him. Pilate therefore wondered greatly. But the Jews said: He is a magician, and through that he does these things.
Chapter 2.
Pilate says to Jesus: Hearest thou what these testify against thee, and answerest thou not? And Jesus answered and said: Every man has power to speak either good or bad, as he wishes; these also, therefore, having power, say what they wish.
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 were murdered; third, that thy father and thy mother fled into Egypt, because they had no confidence in the people.
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 Caesar, 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 Caesar we swear that his birth is without sin; and if we lie, order us all to be beheaded. And when they had thins 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 praetorium 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. Pilate says: If you are unwilling to put him to death, how much more am I!
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? Jesus answered: The truth is from the heavens. Pilate says: On earth, then, is there no truth? Christ says: I am the truth; and how is the truth judged on earth by those that have earthly power!
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.
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: If, my lord, he who has dishonoured Caesar is worthy of death, how much more this man who dishonours God!
Then Pilate dismissed them, and they all went outside. Thereupon he says to Jesus: 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 spoke to the Hebrews, saying: If you hold as insult against God the words which you declare Jesus to have spoken, take and judge him yourselves according to your law. The Jews said to Pilate: We wish that you should crucify him. Pilate says: This is not good.
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. Just as happened also when God sent Moses into Egypt, and Pharoah king of Egypt told him to do a miracle, and he did it. Then Pharoah had also two magicians, Jannes and Jambres; and they also did miracles by the use of magic art, but not such as Moses did. And the Egyptians held these magicians to be gods; but because they were not from God, what they did was destroyed. This Jesus, then, raised up Lazarus, and he is alive. On this account I entreat thee, my lord, by no means to allow this man to be put to death.
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. The Jews said: And consequently we say truly, that he does not keep the 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 straight, way I received my sight. Another said: I was crooked; and seeing him, I cried, Have mercy upon me, O Lord. And he took me by the hand, and I was immediately raised. Another said: I was a leper, and he healed me merely by a word.
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. The Jews say: Our law does not admit the testimony of a woman.
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. Pilate therefore, hearing of the raising of Lazarus, was afraid, and said to the people: Why do you wish to shed the blood of a just man?
Chapter 9.
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. Again, others of them cried out: If thou release Jesus, thou art no friend of Caesar, because he calls himself Son of God, and king. And if thou free him, he becomes a king, and will take Caesar's kingdom.
Pilate therefore was enraged, and said: Always has your nation been devilish and unbelieving; and ever have you been adversaries to your benefactors. The Hebrews say: And who were our benefactors? Pilate says: God, who freed you out of the hand of Pharaoh, and brought yon through the Red Sea as upon dry land, and fed you with quails, and gave you water to drink out of the dry rock, and who gave you a law which, denying God you broke; and if Moses had not stood and entreated God, you would have perished by a bitter death. All these, then, you have forgotten. Thus also, even now, you say that I do not at all love Caesar, but bate him, and wish to plot against his kingdom.
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 Caesar to be king over us, not Jesus, because Jesus received gifts from the Magi. And Herod also heard this-that there was going to be a king-and wished to put him to death, and for this purpose sent and put to death all the infants that were in Bethlehem. And on this account also his father Joseph and iris mother fleet from fear of him into Egypt.
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. Pilate. seeing this, ordered his officers to bring water. Washing, then, his bands with the water, he said to the people: I am innocent of the blood of this good man. See yon to it. that he is unjustly put to death, since neither I have found a fault in him, nor Herod; for because of this he has sent him back again to me. The Jews said: His blood be upon us, and upon our children.
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. Then he passed sentence, and said to Him: Thy nation says, and testifies against thee, that thou wishest to be a king. Therefore I decree that they shall beat thee first with a rod forty strokes, as the laws of the kings decree, and that they shall mock thee; and finally, that they shall crucify thee.
Chapter 10.
The sentence to this effect, then, having been passed by Pilate, the Jews began to strike Jesus, some with roots, 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. They gave the cross, then, to him, not because they pitied Jesus, and wished to lighten Him of the weight, but because they eagerly desired, as has been said, to put Him to death more speedily.
Of His disciples, therefore, John followed Him there. Then he came fleeing to the mother of God. and said to her: Where hast thou been, that thou hast not come to see what has happened? She answered: What is it that has happened? John says: Know that the Jews have laid hold of my Master, and are taking Him away to crucify Him. Hearing this, His mother cried out with a loud voice, saying: My son, my son, what evil then hast thou done, that they are taking thee away to crucify thee? And she rose up as if blinded, and goes along the road weeping. And women followed her-Martha, and Mary Magdalene, and Salome, and other virgins. And John also was with her. When, therefore, they came to the multitude of the crowd, the mother of God says to John: Where is my son? John says: Seest thou Him bearing the crown of thorns, and having His hands bound? And the mother of God, hearing this, and seeing Him, fainted, and fell backwards to the ground, and lay a considerable time. And the women, as many as followed her, stood round her, and wept. And as soon as she revived and rose up, she cried out with a loud voice: My Lord, my son, where has the beauty of thy form sunk? how shall I endure to see thee suffering such things? And thus saying, she tore her face with her nails, and beat her breast. Where are they gone, said she, the good deeds which thou didst in Judaea? What evil hast thou done to the Jews? The Jews, then, seeing her thus lamenting and crying, came and drove her from the road; but she would not flee, but remained, saying: Kill me first, ye lawless Jews.
Then they got safe to the place called Cranium, which was paved with stone; and there the Jews set up the cross. Then they stripped Jesus, and the soldiers took His garments, and divided them among themselves; and they put on Him a tattered robe of scarlet, and raised Him, and drew Him up on the cross at the sixth hour of the day. After this they brought also two robbers, the one on His right, the other on His left.
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! And she wept much, saying: For this I weep, my son, because thou sufferest unjustly, because the lawless Jews have delivered thee to a bitter death. Without thee, my son, what will become of me? How shall I live without thee? What sort of life shall I spend? Where are thy disciples, who boasted that they would die with thee? Where those healed by thee? How has no one been found to help thee? And looking to the cross, she said: Bend down, O cross, that I may embrace and kiss my son, whom I suckled at these breasts after a strange manner, as not having known than. Bend down, O cross; I wish to throw my arms round my son. Bend down, O cross, that I may bid farewell to my son like a mother. The Jews, hearing these words, came forward, and drove to a distance both her and the women and John.
Then Jesus cried out with a loud voice, saying: Father, let not this sin stand against them; for they know not what they do. Then He says: I thirst. And immediately there ran one of the soldiers, and took a sponge, and filled it with gall and vinegar mixed, and put it on a reed, and gave Jesus to drink. And having tasted it, He would not drink it. And the Jews standing and looking on laughed at Him, and said: If thou truly sayst that thou art the Son of God, come down from the cross, and immediately, that we may believe in thee. Others said mocking: Others he saved, others he cured, and he healed the sick, the paralytic, the lepers, the demoniacs, the blind, the lame, the dead; and himself he cannot cure.
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. And immediately one could see the rocks rent: for there was an earthquake over all the earth; and from the earthquake being violent and great, the rocks also were rent. And the tombs of the dead were opened, and the curtain of the temple was rent, and there was darkness from the sixth hour till the ninth. And from all these things that had happened the Jews were afraid, and said: Certainly this was a just man. And Longinus, the centurion who stood by, said: Truly this was a son of God. Others coming and seeing Him, beat their breasts from fear, and again turned back.
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 was drawing towards evening, Joseph, a man well-born and rich, a God-fearing Jew, finding Nicodemus, whose sentiments his foregoing speech had shown, says to him: I know that thou didst love Jesus when living, and didst gladly hear his words, and I saw thee fighting with the Jews on his account. If, then, it seem good to thee, let us go to Pilate, and beg the body of Jesus for burial, because it is a great sin for him to lie unburied. I am afraid, said Nicodemus, lest Pilate should be enraged, and some evil should befall me. But if thou wilt go alone, and beg the dead, and take him, then will I also go with thee, and help thee to do everything necessary for the burial. Nicodemus having thus spoken, Joseph directed his eyes to heaven, and prayed that he might not fail in his request; and he went away to Pilate, and having saluted him, sat down. Then he says to him: I entreat thee, my lord, not to be angry with me, if I shall ask anything contrary to what seems good to your highness. And he said: And what is it that thou askest? Joseph says: Jesus, the good man whom through hatred the Jews have taken away to crucify, him I entreat that thou give me for burial. Pilate says: And what has happened, that we should deliver to be honoured again the dead body of him against whom evidence of sorcery was brought by his nation, and who was in suspicion of taking the kingdom of Caesar, and so was given up by us to death? And Joseph, weeping and in great grief, fell at the feet of Pilate, saying: My lord, let no hatred fall upon a dead man; for all the evil that a man has done should perish with him in his death. And I know your highness, how eager thou wast that Jesus should not be crucified, and how much thou saidst to the Jews on his behalf, now in entreaty and again in anger, and at last how thou didst wash thy hands, and declare that thou wouldst by no means take part with those who wished him to be put to death; for all which reasons I entreat thee not to refuse my request. Pilate, therefore, seeing Joseph thus lying, and supplicating, and weeping, raised him up, and said: Go, I grant thee this dead man; take him, and do whatever thou wilt.
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, they, along with the mother of God and Mary Magdalene and Salome, along with John, and the rest of the women, did what was customary for the body with white linen, and placed it in the tomb.
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. Who shall put a stop to my tears, my sweetest son? No one at all except thyself alone, if, as thou saidst, thou shalt rise again in three days.
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 Caesar. 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 home; and likewise also the mother of God, with the women, John also being present with them.
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 thou shall be given up to death. Thus they spoke, and affixed their seal to the prison, having secured it by fastenings of all sorts.
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 Arimathaea, 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 both we and many others of the five hundred besides were looking on.
And when the chief priests and the Jews heard these things, they said to these three: Give glory to the God of Israel, and repent of these lies that you have told. They answered: As the God of our fathers Abraham, Isaac, and Jacob liveth, we do not lie, but tell you the truth. Then the high priest spoke, and they brought the old covenant of the Hebrews out of the temple, and he made them swear, and giving them also money, he sent them into another place, in order that they might not proclaim in Jerusalem the resurrection of Christ.
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 Arimathaea.
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 bare 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 Arimathaea, 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, holding it by the four corners. And Jesus came in like lightning, and I fell to the ground from fear. Taking hold of me, therefore, by the hand, he raised me, saying, Fear not, Joseph. Thereafter, embracing me, he kissed me, and said, Turn thyself, and see who I am. Turning myself, therefore, and looking, I said, My lord, I know not who thou art. He says, I am Jesus, whom thou didst bury the day before yesterday. I say to him, Show me the tomb, and then I shall believe. He took me, therefore, by the hand, and led me away to the tomb, which had been opened. And seeing the linen and the napkin, and recognising him, I said, Blessed is he that cometh in the name of the Lord; and I adored him. Then taking me by the hand, and accompanied by the angels, he brought me to my house in Arimathaea, and said to me, Sit here for forty days; for I go to my disciples, in order that I may enable them fully to proclaim my resurrection.
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, great servants of God, and receiving tithes from the people of the Jews. And I know also Symeon the eider, that he received him when he was an infant, and said to him: Now thou sendest away Thy servant, O Lord.
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. Joseph, then, has confessed that he, along with Nicodemus, attended to his body, and buried him, and how it is the truth that he has risen.
Part I.-The Acts of Pilate
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First Greek Form.
Memorials of Our Lord Jesus Christ, Done in the Time of Pontius Pilate.
Prologue.-I Ananias, of the propraetor'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.
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 of the government of Tiberius Caesar, emperor of the Romans, and Herod being king of Galilee, in the nineteenth year of his rule, on the eighth day before the Kalends of April, which is the twenty-fifth of March, in the consulship of Rufus and Rubellio, in the fourth year of the two hundred and second Olympiad, Joseph Caiaphas being high priest of the Jews.
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 Seines and Dathaes, and Gamaliel, Judas, Levi and Nephthalim, Alexander and Jairus, and the rest of the Jews, came to Pilate accusing Jesus about many things, saying: We know this man to be the son of Joseph the carpenter, born of Mary; and he says that he is the Son of God, and a king; moreover, he profanes the Sabbath, and wishes to do away with the law of our fathers. Pilate says: And what are the things which he does, to show that he wishes to do away with it? The Jews say: We have a law not to cure any one on the Sabbath; but this man has on the Sabbath cured the lame and the crooked, the withered and the blind and the paralytic, the dumb and the demoniac, by evil practices. Pilate says to them: What evil practices? They say to him: He is a magician, and by Beelzebul prince of the demons be casts out the demons, and all are subject to him. Pilate says to them: This is not casting out the demons by an unclean spirit, but by the god Aesculapius.
The Jews say to Pilate: we entreat your highness that he stand at thy tribunal, and be heard. And Pilate having called them, says: Tell me how I, being a procurator, can try a king? They say to him: W do not say that he is a king, but he himself says that he is. And Pilate having called the runner, says to him: Let Jesus be brought in with respect. And the runner going out, and recognising Him, adored Him, and took his cloak into his hand, and spread it on the ground, and says to him: My lord, walk on this, and come in, for the procurator calls thee. And the Jews seeing what the runner had done, cried out against Pilate, saying: Why hast thou ordered him to come in by a runner, and not by a crier? for assuredly the runner, when he saw him, adored him, and spread his doublet on the ground, and made him walk like a king.
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, I saw him sitting upon an ass, and the sons of the Hebrews held branches in their hands, and shouted; and other spread their clothes under him saying, Save now, thou who art in the highest: blessed is he that cometh in the name of the Lord.
The Jews cry out, and say, to the runner: The soils 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 Adonai. Pilate says to them: And this hosanna, etc., how is it interpreted? The Jews say to him: Save now in the highest; blessed is he; that cometh in the name of the Lord. Pilate says to them: If you bear witness to the words spoken by the children, in what has the runner done wrong? And they were silent. And the procurator says to the runner: Go out, and bring him in what way thou wilt. And the runner going out, did in the same manner as before, and says to Jesus: My lord, come in; the procurator calleth thee.
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 out vehemently against the standard-bearers. And Pilate says to the Jews: Do you not wonder how the tops of the standards were bent down, and adored Jesus? The Jews say to Pilate: We saw how the standard-bearers bent them down, and adored him. And the procurator having called the standard-bearers, says to them: Why have you done this? They say to Pilate: We are Greeks and temple-slaves, and how could we adore him? and assuredly, as we were holding them up, the tops bent down of their own accord, and adored him.
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 praetorium, and bring him in again in whatever way may please thee. And Jesus and the runner went out of the praetorium. And Pilate, summoning those who had formerly held up the standards, says to them: I have sworn by tile health of Caesar, 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 ill. 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. And Pilate, summoning the Jews, says to them: You know that my wife is a worshipper of God, and prefers to adhere to the Jewish religion along with you. They say to him: Yes; we know. Pilate says to them: Behold, my wife has sent to me, saying, Have nothing to do with this just man, for many things have I suffered on account of him this night. And the Jews answering, say unto Pilate: Did we not tell thee that he was a sorcerer? behold, he has sent a dream to thy wife.
And Pilate, having summoned Jesus, says to Him: What do these witness against thee? Sayest thou nothing? And Jesus said: Unless they had the power, they would say nothing; for every one has the power of his own mouth to speak both good and evil. They shall see to it.
And the eiders 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, Atones, Zeras, Samuel, Isaac, Phinees, Crispus, Agrippas, and Judas -say: We are not proselytes, but are children of the Jews, and speak of the truth; for we were present at the betrothal of Joseph and Mary.
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 Caesar, 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 Caesar, that it is not as we have said, and we are liable to death. Pilate says to Annas and Caiaphas: Have you nothing to answer to this? Annas and Caiaphas say to Pilate: These twelve are believed when they say that he was not born of fornication; all the multitude of us cry out that he was born of fornication, and that he is a sorcerer, and he says that he is the Son of God and a king, and we are not believed.
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 praetorium, and said to them: I take the sun to witness that I find no fault in this man. The Jews answered and said to the procurator: Unless this man were an evil-doer, we should not have delivered him to thee. And Pilate said, Do you take him, and judge him according to your law. The Jews said to Pilate: It is not lawful for us to put any one to death. Pilate said: Has God said that you are not to put to death, but that I am?
And Pilate went again into the praetorium, 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? Thy nation and the chief priests have given thee up to me. What hast thou done? Jesus answered: My kingdom is not of this world; for if my kingdom were of this world, my servants would fight in order that I should not be given up to the Jews: but now my kingdom is not from thence. Pilate said to Him: Art thou then a king? Jesus answered him: Thou sayest that I am a king. Because for this have I been born, and have I come, in order that every one who is of the truth might hear my voice. Pilate says to him: What is truth? Jesus says to him: Truth is from heaven. Pilate says: Is truth not upon earth? Jesus says to Pilate: Thou seest how those who speak the truth are judged by those that have the power upon earth.Chap. 4.
And leaving Jesus within the praetorium, 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 built in forty-six years, and this man speaks of pulling it down and building it in three days. Pilate says to them: I am innocent of the blood of this just man. See you to it. The Jews say: His blood be upon us, and upon our children.
And Pilate having summoned the eiders 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 any one speak evil against Caesar, is he worthy of death or not? Pilate says: He is worthy of death The Jews say to Pilate: If any one speak evil against Caesar, he is worthy of death; but this man has spoken evil against God.
And the procurator ordered the Jews to go outside of the praetorium; 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 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. For assuredly Moses, being sent by God into Egypt, did many miracles, which the Lord commanded him to do before Pharaoh king of Egypt. And there were there Jannes and Jambres, servants of Pharaoh, and they also did not a few of the miracles which Moses did; and the Egyptians took them to be gods-this Jannes and this Jambres. But, since the miracles which they did were not of God, both they and those who believed in them were destroyed. And now release this man, for he is not deserving of death.
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 I 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, bed 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. The Jews say: Is not this the very thing that we said, that on a Sabbath he cures and casts out demons?
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. And another Jew stepped up and said: I was crooked, and he straightened me with a word. And another said: I was a leper, and he cured me with a word.
Chapter 7.
And a woman cried out from a distance, and said: I had an issue of blood, and I touched the hem of his garment, and the issue of blood which I had had for twelve years was stopped. The Jews say: we have a law, that a woman's evidence is not to be received.
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 were subject to Him: Why, then, were not your teachers also subject to him? They say to Pilate: We do not know. And others said: He raised Lazarus from the tomb after he had been dead four days. And the procurator trembled, and said to all the multitude of the Jews: Why do you wish to pour out innocent blood?
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 Caesar'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 Caesar?
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.
And rising up from the tribunal, he sought to go out. And the Jews cry out, and say: We know that Caesar 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.
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, and says to Jesus: Thy nation has charged thee with being a king. On this account I sentence thee, first to be scourged, according to the enactment of venerable kings, and then to be fastened on the cross in the garden where thou wast seized. And let Dysmas and Gestas, the two malefactors, be crucified with thee.
Chapter 10.
And Jesus went forth out of the praetorium, 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.
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 shall thou be with me in Paradise.
Chapter II.
And it was about the sixth hour, and there was darkness over the earth until the ninth hour, the sun being darkened; and the curtain of the temple was split in the middle. And crying out with a loud voice, Jesus said: Father, Baddach Ephkid Ruel, which is, interpreted: Into Thy hands I commit my spirit. And having said this, He gave up the ghost. And the centurion, seeing what had happened, glorified God, and said: This was a just man. And all the crowds that were present at this spectacle, when they saw what had happened, beat their breasts and went away.
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.
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 Arimathaea, 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 booty 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 shall 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. For God has said by the prophet, Vengeance is mine, and I will repay, saith the Lord. And now he that is uncircumcised in flesh, but circumcised in heart, has taken water, and washed his hands in the face of the sun, saying, I am innocent of the blood of this just man; see ye to it. And you answered and said to Pilate, His blood be upon us, and upon our children. And now I am afraid lest the wrath of God come upon you, and upon your children, as you have said. And the Jews, hearing these words, were embittered in their souls, and seized Joseph, and locked him into a room where there was no window; and guards were stationed at the door, and they sealed the door where Joseph was locked in.
And on the Sabbath, the rulers of the synagogue, and the priests and the Levites, made a decree that all should be found in the synagogue on the first day of the week. And rising up early, all the multitude in the synagogue consulted by what death they should slay him. And when the Sanhedrin was sitting, they ordered him to be brought with much indignity. And having opened the door, they found him not. And all the people were surprised, and struck with dismay, because they found the seals unbroken. and because Caiaphas had the key. And they no longer dared to lay hands upon those who had spoken before Pilate in Jesus' behalf.
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.
The Jews say: To what women did he speak? The men of the guard say: We do not know who they were. The Jews say: At what time was this? The men of the guard say: At midnight. The Jews say: And wherefore did you not lay hold of them? The men of the guard say: We were like dead men from fear, not expecting to see the light of day, and how could we lay hold of them? The Jews say: As the Lord liveth, we do not believe you. The men of the guard say to the Jews: You have seen so great miracles in the case of this man, and have not believed; and how can you believe us? And assuredly you have done well to swear that the Lord liveth, for indeed He does live. Again the men of the guard say: We have heard that you have locked up the man that begged the body of Jesus, and put a seal on the door; and that you have opened it, and not found him. Do you then give us the man whom you were guarding, and we shall give you Jesus. The Jews say: Joseph has gone away to his own city. The men of the guard say to the Jews: And Jesus has risen, as we heard from the angel, 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 he 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 the had been instructed.
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; and he said to his disciples, Go into all the world, and preach to every creature: he that believeth and is baptized shall be saved, and he that believeth not shall be condemned. And these signs shall attend those who have believed: in my name they shall cast out demons, speak new tongues, take up serpents; and if they drink any deadly thing, it shall by no means hurt them; they shall lay hands on the sick, and they shall be well. And while Jesus was speaking to his disciples, we saw him taken up to heaven.
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 ciders 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? Says Phinees the priest, and Atlas the teacher, and Haggai the Levite to the rulers of the synagogues. and the priests and the Levites: If what we have said and seen be sinful, behold, we are before you; do to us as seems good in your eyes. And they took the law, and made them swear upon it, not to give any more an account of these matters to any one. And they gave them to cat and drink, and sent them out of the city, having given them also money, and three men with them; and they sent them away to Galilee.And these men having gone into Galilee, the chief priests, and the rulers of the synagogue, and the elders, came together into the synagogue, and locked the door, and lamented with a great lamentation, saying: Is this a miracle that has happened in Israel? And Annas and Caiaphas said: Why are you so much moved? Why do you weep? Do you not know that his disciples have given a sum of gold to the guards of the tomb, and have instructed them to say that an angel came down and rolled away the stone from the door of the tomb? And the priests and the elders sand: Be it that his disciples have stolen his body; how is it that the life has come into his body, and that he is going, about in Galilee? And they being unable to give an answer to these things, said, after great hesitation: It is not lawful for us to believe the uncircumcised.
Chapter 15.
And Nicodemus stood up, and stood before the Sanhedrin, saying: You say well; you are not ignorant, you people of the Lord, of these men that come down from Galilee, that they fear God, and are men of substance, haters of covetousness, men of peace; and they have declared with an oath. We saw Jesus upon the mountain Mamilch with his disciples, and he taught what we heard from him, and we saw him taken up into heaven. And no one asked them in what form he went up. For assuredly, as the book of the Holy Scriptures taught us, Helias also was taken up into heaven, and Elissaeus cried out with a loud voice, and Helias threw his sheepskin upon Elissaeus, and Elissaeus threw his sheepskin upon the Jordan, and crossed, and came into Jericho. And the children of the prophets met him, and said, O Elissaeus, where is thy master Helias? And he said, He has been taken up into heaven. And they said to Elissaeus, Has not a spirit seized him, arid thrown him upon one of the mountains? But let us take our servants with us, and seek him. And they persuaded Elissaeus, and he went away with them. And they sought him three days, and did not find him; and they knew he had been taken up. And now listen to me, and let us send into every district of Israel, and see lest perchance Christ has been taken up by a spirit, and thrown upon one of the mountains? And this proposal pleased all. And they sent into every district of Israel, and sought Jesus, and did not find Him; but they found Joseph in Arimathaea, and no one dared to lay hands on him.
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 Arimathaea. 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, did not forsware himself, but declared unto him all, and did not hide a word from him. Do thou also accordingly not hide from us to the extent of a word. And Joseph said: I shall not hide from you one word. And they said to him: With grief were we grieved because thou didst beg the body of Jesus, and wrap it in clean linen, and lay it in a tomb. And on account of this we secured thee in a room where there was no windows: and we put locks and seals upon the doors and guards kept watching where thou wast locked in And on the first day of the week we opened, and found thee not, and were grieved exceedingly; and astonishment fell upon all the people of the Lord until yesterday. And now relate to us what has happened to thee.
And Joseph said: On the preparation, about the tenth hour, you locked me up, and I remained all the Sabbath. And at midnight, as I was standing and praying, the room where you locked me in was hung up by the four corners, and I saw a light like lightning into my eyes. And I was afraid, and fell to the ground. And some one took me by the hand, and removed me from the place where I had fallen; and moisture of water was poured from my head even to my feet, and a smell of perfumes came about my nostrils. And he wiped my face, and kissed me, and said to me, Fear not, Joseph; open thine eyes, and see who it is that speaks to thee. And looking up, I saw Jesus. And I trembled and thought it was a phantom; and I said the commandments, and he said them with me. Even so you are not ignorant that a phantom, if it meet anybody, and hear the commandments, takes to flight. And seeing that he said them with the, I said to him, Rabbi Helias. And he said to me, I am not Helias. And I said to him, Who art thou, my lord? And he said to me, I am Jesus, whose body thou didst beg from Pilate; and thou didst clothe me with clean, linen. and didst put a napkin on my face, and didst lay me in thy new tomb, and didst roll a great stone to the door of the tomb. And I said to him that was speaking to me, Show me the place where I laid thee. And he carried me away, and showed me the place where I laid him; and the linen cloth was lying in it, and the napkin for his face. And I knew that it was Jesus. And he took me by the hand, and placed me, though the doors were locked, in the middle of my house, and led me away to my bed, and said to me, Peace to thee! And he kissed me, and said to me, For forty days go not forth out of thy house; for, behold, I go to my brethren into Galilee.
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. And when Jesus was born, his parents brought him to this place, and gave sacrifices and burnt-offerings to God. And when the great teacher Symeon took him into his arms, he said, Now Thou sendest away Thy servant, Lord, according to Thy word, in peace; for mine eyes have seen Thy salvation, which Thou hast prepared before the face of all the peoples: a light for the revelation of the Gentiles, and the glory of Thy people Israel. And Symeon blessed them, and said to Mary his mother, I give thee good news about this child. And Mary said, It is well, my lord. And Symeon said to her, It is well; behold, he lies for the fall and rising again of many in Israel, and for a sign spoken against; and of thee thyself a sword shall go through the soul, in order that the reasoning of many hearts may be revealed.
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 tile 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 you really see Jesus sitting on the mountain Mamilch teaching his eleven disciples, and did you see him taken up? And the men answered them, and said: As we saw him taken up, so also we said.
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. Buthem, a teacher, says: It is written in the law, And Enoch walked with God, and is not, because God took him. Jairus, a readier, said: And the death of holy Moses we have heard of, and have not seen it; for it is written in the law of the Lord, And Moses died from the mouth of the Lord, and no man knoweth of his sepulchre unto this day. And Rabbi Levi said: Why did Rabbi Symeon say, when he saw Jesus, "Behold, he lies for the fall and rising again of many in Israel, and for a sign spoken against?" And Rabbi Isaac said: It is written in the law, Behold, I send my messenger before thy face, who shall go before thee to keep thee in every good way, because my name has been called upon him.
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; hut 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, knowing you shall know, O house of Jacob, that it is written, Cursed is every one that hangeth upon a tree. And another Scripture teaches: The gods which have not made the heaven and the earth shall be destroyed. And the priests and the Levites said to each other: If his memorial be until the year that is called Jobel, know that it shall it endure for ever, and he hath raised for himself a new people. Then the rulers of the synagogue, and the priests and the Levites, announced to all Israel, saying: Cursed is that man who shall worship the work of man's hand, and cursed is the man who shall worship the creatures more than the Creator. And all the people said, Amen, amen.
And all the people praised the Lord, and said: Blessed is the Lord, who hath given rest to His people Israel, according to all that He hath spoken; there hath not fallen one word of every good word of His that He spoke to Moses His servant. May the Lord our God be with us, as He was with our fathers: let Him not destroy us. And let Him not destroy us, that we may incline our hearts to Him, that we may walk in all His ways, that we may keep His commandments and His judgments which He commanded to our fathers. And the Lord shall be for a king over all the earth in that day; and there shall he one Lord, and His name one. The Lord is our king: He shall save us. There is none like Thee, O Lord. Great art Thou, O Lord, and great is Thy name. By Thy power heal us. O Lord, and we shall be healed: save us, O Lord, and we shall be saved; because we are Thy lot and heritage. And the Lord will not leave His people, for His great name's sake; for the Lord has begun to make us into His people.
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.
Second Greek Form.
A Narrative about the suffering of our Lord Jesus Christ, and His holy resurrection.
Written by a Jew, Aeneas 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 Caesar at last swayed the Roman sceptre, in the eighteenth year of his reign, he appointed as king of Judaea, Herod, the son of the Herod who had formerly slaughtered the infants in Bethlehem, and he made Pilate procurator in Jerusalem; when Annas and Caiaphas held the high-priesthood of Jerusalem, Nicodemus, a Roman toparch, having summoned a Jew, Aeneas by name, asked him to write an account of the things done in Jerusalem about Christ in the times of Annas and Caiaphas. The Jew accordingly did this, and delivered it to Nicodemus; and he, again, translated it from the Hebrew writing into the Romaic language. And the account is as follows:-
Chapter I.
Our Lord Jesus Christ having wrought in Judaea 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 lie did away with the Sabbath. And they answered, saying: He cures tile 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, saying: Go away, and show this to Jesus, and say to him, Pilate the procurator calls thee to come before him. The officer accordingly went away, and finding Jesus, summoned Him, having unfolded on the ground also Pilate's mantle, and urged Him to walk upon it. And the Hebrews, seeing this, and being greatly enraged, came to Pilate, murmuring against him, how he had deemed Jesus worthy of so great honour.
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 the 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.
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 standards, so that they may hold them firmly. And this having taken place, Pilate ordered the officer to take Jesus outside, and bring Him in again. And as He was coming in, the standards again bowed down, and adored Him. Pilate therefore wondered greatly. But the Jews said: He is a magician, and through that he does these things.
Chapter 2.
Pilate says to Jesus: Hearest thou what these testify against thee, and answerest thou not? And Jesus answered and said: Every man has power to speak either good or bad, as he wishes; these also, therefore, having power, say what they wish.
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 were murdered; third, that thy father and thy mother fled into Egypt, because they had no confidence in the people.
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 Caesar, 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 Caesar we swear that his birth is without sin; and if we lie, order us all to be beheaded. And when they had thins 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 praetorium 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. Pilate says: If you are unwilling to put him to death, how much more am I!
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? Jesus answered: The truth is from the heavens. Pilate says: On earth, then, is there no truth? Christ says: I am the truth; and how is the truth judged on earth by those that have earthly power!
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.
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: If, my lord, he who has dishonoured Caesar is worthy of death, how much more this man who dishonours God!
Then Pilate dismissed them, and they all went outside. Thereupon he says to Jesus: 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 spoke to the Hebrews, saying: If you hold as insult against God the words which you declare Jesus to have spoken, take and judge him yourselves according to your law. The Jews said to Pilate: We wish that you should crucify him. Pilate says: This is not good.
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. Just as happened also when God sent Moses into Egypt, and Pharoah king of Egypt told him to do a miracle, and he did it. Then Pharoah had also two magicians, Jannes and Jambres; and they also did miracles by the use of magic art, but not such as Moses did. And the Egyptians held these magicians to be gods; but because they were not from God, what they did was destroyed. This Jesus, then, raised up Lazarus, and he is alive. On this account I entreat thee, my lord, by no means to allow this man to be put to death.
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. The Jews said: And consequently we say truly, that he does not keep the 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 straight, way I received my sight. Another said: I was crooked; and seeing him, I cried, Have mercy upon me, O Lord. And he took me by the hand, and I was immediately raised. Another said: I was a leper, and he healed me merely by a word.
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. The Jews say: Our law does not admit the testimony of a woman.
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. Pilate therefore, hearing of the raising of Lazarus, was afraid, and said to the people: Why do you wish to shed the blood of a just man?
Chapter 9.
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. Again, others of them cried out: If thou release Jesus, thou art no friend of Caesar, because he calls himself Son of God, and king. And if thou free him, he becomes a king, and will take Caesar's kingdom.
Pilate therefore was enraged, and said: Always has your nation been devilish and unbelieving; and ever have you been adversaries to your benefactors. The Hebrews say: And who were our benefactors? Pilate says: God, who freed you out of the hand of Pharaoh, and brought yon through the Red Sea as upon dry land, and fed you with quails, and gave you water to drink out of the dry rock, and who gave you a law which, denying God you broke; and if Moses had not stood and entreated God, you would have perished by a bitter death. All these, then, you have forgotten. Thus also, even now, you say that I do not at all love Caesar, but bate him, and wish to plot against his kingdom.
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 Caesar to be king over us, not Jesus, because Jesus received gifts from the Magi. And Herod also heard this-that there was going to be a king-and wished to put him to death, and for this purpose sent and put to death all the infants that were in Bethlehem. And on this account also his father Joseph and iris mother fleet from fear of him into Egypt.
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. Pilate. seeing this, ordered his officers to bring water. Washing, then, his bands with the water, he said to the people: I am innocent of the blood of this good man. See yon to it. that he is unjustly put to death, since neither I have found a fault in him, nor Herod; for because of this he has sent him back again to me. The Jews said: His blood be upon us, and upon our children.
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. Then he passed sentence, and said to Him: Thy nation says, and testifies against thee, that thou wishest to be a king. Therefore I decree that they shall beat thee first with a rod forty strokes, as the laws of the kings decree, and that they shall mock thee; and finally, that they shall crucify thee.
Chapter 10.
The sentence to this effect, then, having been passed by Pilate, the Jews began to strike Jesus, some with roots, 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. They gave the cross, then, to him, not because they pitied Jesus, and wished to lighten Him of the weight, but because they eagerly desired, as has been said, to put Him to death more speedily.
Of His disciples, therefore, John followed Him there. Then he came fleeing to the mother of God. and said to her: Where hast thou been, that thou hast not come to see what has happened? She answered: What is it that has happened? John says: Know that the Jews have laid hold of my Master, and are taking Him away to crucify Him. Hearing this, His mother cried out with a loud voice, saying: My son, my son, what evil then hast thou done, that they are taking thee away to crucify thee? And she rose up as if blinded, and goes along the road weeping. And women followed her-Martha, and Mary Magdalene, and Salome, and other virgins. And John also was with her. When, therefore, they came to the multitude of the crowd, the mother of God says to John: Where is my son? John says: Seest thou Him bearing the crown of thorns, and having His hands bound? And the mother of God, hearing this, and seeing Him, fainted, and fell backwards to the ground, and lay a considerable time. And the women, as many as followed her, stood round her, and wept. And as soon as she revived and rose up, she cried out with a loud voice: My Lord, my son, where has the beauty of thy form sunk? how shall I endure to see thee suffering such things? And thus saying, she tore her face with her nails, and beat her breast. Where are they gone, said she, the good deeds which thou didst in Judaea? What evil hast thou done to the Jews? The Jews, then, seeing her thus lamenting and crying, came and drove her from the road; but she would not flee, but remained, saying: Kill me first, ye lawless Jews.
Then they got safe to the place called Cranium, which was paved with stone; and there the Jews set up the cross. Then they stripped Jesus, and the soldiers took His garments, and divided them among themselves; and they put on Him a tattered robe of scarlet, and raised Him, and drew Him up on the cross at the sixth hour of the day. After this they brought also two robbers, the one on His right, the other on His left.
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! And she wept much, saying: For this I weep, my son, because thou sufferest unjustly, because the lawless Jews have delivered thee to a bitter death. Without thee, my son, what will become of me? How shall I live without thee? What sort of life shall I spend? Where are thy disciples, who boasted that they would die with thee? Where those healed by thee? How has no one been found to help thee? And looking to the cross, she said: Bend down, O cross, that I may embrace and kiss my son, whom I suckled at these breasts after a strange manner, as not having known than. Bend down, O cross; I wish to throw my arms round my son. Bend down, O cross, that I may bid farewell to my son like a mother. The Jews, hearing these words, came forward, and drove to a distance both her and the women and John.
Then Jesus cried out with a loud voice, saying: Father, let not this sin stand against them; for they know not what they do. Then He says: I thirst. And immediately there ran one of the soldiers, and took a sponge, and filled it with gall and vinegar mixed, and put it on a reed, and gave Jesus to drink. And having tasted it, He would not drink it. And the Jews standing and looking on laughed at Him, and said: If thou truly sayst that thou art the Son of God, come down from the cross, and immediately, that we may believe in thee. Others said mocking: Others he saved, others he cured, and he healed the sick, the paralytic, the lepers, the demoniacs, the blind, the lame, the dead; and himself he cannot cure.
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. And immediately one could see the rocks rent: for there was an earthquake over all the earth; and from the earthquake being violent and great, the rocks also were rent. And the tombs of the dead were opened, and the curtain of the temple was rent, and there was darkness from the sixth hour till the ninth. And from all these things that had happened the Jews were afraid, and said: Certainly this was a just man. And Longinus, the centurion who stood by, said: Truly this was a son of God. Others coming and seeing Him, beat their breasts from fear, and again turned back.
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 was drawing towards evening, Joseph, a man well-born and rich, a God-fearing Jew, finding Nicodemus, whose sentiments his foregoing speech had shown, says to him: I know that thou didst love Jesus when living, and didst gladly hear his words, and I saw thee fighting with the Jews on his account. If, then, it seem good to thee, let us go to Pilate, and beg the body of Jesus for burial, because it is a great sin for him to lie unburied. I am afraid, said Nicodemus, lest Pilate should be enraged, and some evil should befall me. But if thou wilt go alone, and beg the dead, and take him, then will I also go with thee, and help thee to do everything necessary for the burial. Nicodemus having thus spoken, Joseph directed his eyes to heaven, and prayed that he might not fail in his request; and he went away to Pilate, and having saluted him, sat down. Then he says to him: I entreat thee, my lord, not to be angry with me, if I shall ask anything contrary to what seems good to your highness. And he said: And what is it that thou askest? Joseph says: Jesus, the good man whom through hatred the Jews have taken away to crucify, him I entreat that thou give me for burial. Pilate says: And what has happened, that we should deliver to be honoured again the dead body of him against whom evidence of sorcery was brought by his nation, and who was in suspicion of taking the kingdom of Caesar, and so was given up by us to death? And Joseph, weeping and in great grief, fell at the feet of Pilate, saying: My lord, let no hatred fall upon a dead man; for all the evil that a man has done should perish with him in his death. And I know your highness, how eager thou wast that Jesus should not be crucified, and how much thou saidst to the Jews on his behalf, now in entreaty and again in anger, and at last how thou didst wash thy hands, and declare that thou wouldst by no means take part with those who wished him to be put to death; for all which reasons I entreat thee not to refuse my request. Pilate, therefore, seeing Joseph thus lying, and supplicating, and weeping, raised him up, and said: Go, I grant thee this dead man; take him, and do whatever thou wilt.
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, they, along with the mother of God and Mary Magdalene and Salome, along with John, and the rest of the women, did what was customary for the body with white linen, and placed it in the tomb.
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. Who shall put a stop to my tears, my sweetest son? No one at all except thyself alone, if, as thou saidst, thou shalt rise again in three days.
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 Caesar. 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 home; and likewise also the mother of God, with the women, John also being present with them.
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 thou shall be given up to death. Thus they spoke, and affixed their seal to the prison, having secured it by fastenings of all sorts.
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 Arimathaea, 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 both we and many others of the five hundred besides were looking on.
And when the chief priests and the Jews heard these things, they said to these three: Give glory to the God of Israel, and repent of these lies that you have told. They answered: As the God of our fathers Abraham, Isaac, and Jacob liveth, we do not lie, but tell you the truth. Then the high priest spoke, and they brought the old covenant of the Hebrews out of the temple, and he made them swear, and giving them also money, he sent them into another place, in order that they might not proclaim in Jerusalem the resurrection of Christ.
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 Arimathaea.
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 bare 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 Arimathaea, 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, holding it by the four corners. And Jesus came in like lightning, and I fell to the ground from fear. Taking hold of me, therefore, by the hand, he raised me, saying, Fear not, Joseph. Thereafter, embracing me, he kissed me, and said, Turn thyself, and see who I am. Turning myself, therefore, and looking, I said, My lord, I know not who thou art. He says, I am Jesus, whom thou didst bury the day before yesterday. I say to him, Show me the tomb, and then I shall believe. He took me, therefore, by the hand, and led me away to the tomb, which had been opened. And seeing the linen and the napkin, and recognising him, I said, Blessed is he that cometh in the name of the Lord; and I adored him. Then taking me by the hand, and accompanied by the angels, he brought me to my house in Arimathaea, and said to me, Sit here for forty days; for I go to my disciples, in order that I may enable them fully to proclaim my resurrection.
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, great servants of God, and receiving tithes from the people of the Jews. And I know also Symeon the eider, that he received him when he was an infant, and said to him: Now thou sendest away Thy servant, O Lord.
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. Joseph, then, has confessed that he, along with Nicodemus, attended to his body, and buried him, and how it is the truth that he has risen.
Part II.-The Descent of Christ into Hell
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Greek Form.
Chapter I (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. And if you do not know the others, Symeon at least, who received Jesus, and his two sons whom He has raised up-them at least you know. For we buried them not long ago; but now their tombs are seen open and empty, and they are alive, and dwelling in Arimathaea. They therefore sent men, and they found their tombs open and empty. Joseph says: Let us go to Arimathaea and find them.
Then rose up the chief priests Annas and Caiaphas, and Joseph, and Nicodemus, and Gamaliel, and others with them, and went away to Arimathaea, 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, and proclaimed to the people repentance for the remission of sins. And the Son of God came to me; and I, seeing Him a long way off, said to the people: Behold the Lamb of God, who taketh away the sin of the world. And with my hand I baptized Him in the river Jordan, and I saw like a dove also the Holy Spirit coming upon Him; and I heard also the voice of God, even the Father, thus saying: This is my beloved Son, in whom I am well pleased. And on this account He sent me also to you, to proclaim how the only begotten Son of God is coming here, that whosoever shall believe in Him shall be saved, and whosoever shall not believe in Him shall be condemned. On this account I say to you all, in order that when you see Him you all may adore Him, that now only is for you the time of repentance for having adored idols in the vain upper world, and for the sins you have committed, and that this is impossible at any other time.
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 from the creation of the world, thou shall come into the earth the only begotten Son of God, being made man; and He shall anoint him with this oil, and shall raise him up; and shall wash clean, with water and with the Holy Spirit, both him and those out of him, and then shall he be healed of every disease; but now this is impossible.
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. He has also done me many evils when living with mortals in the upper world. For wherever he found my servants, he persecuted them; and whatever men I made crooked, blind, lame, lepers, or any such thing, by a single word he healed them; and many whom I had got ready to be buried, even these through a single word he brought to life again.
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. Make ready, then, in order that you may lay fast hold of him when he comes.
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. When Hades heard, he said to Satan: Go forth, if thou art able, and withstand him. Satan therefore went forth to the outside. Then Hades says to his demons: Secure well and strongly the gates of brass and the bars of iron, and attend to my bolts, and stand in order, and see to everything; for if he come in here, woe will seize us.
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. And where, O death, is thy sting? where, O Hades, is thy victory?
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. And immediately with these words the brazen gates were shattered, and the iron bars broken, and all the dead who had been bound came out of the prisons, and we with the n And the King of glory came in in the form of a man, and all the dark places of Hades were lighted up.
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 shall 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. Likewise also all the prophets and the saints said: We thank Thee, O Christ, Saviour of the world, that Thou hast brought our life up out of destruction.
And after they had thus spoken, the Saviour blessed Adam with the sign of the cross on his forehead, and did this also to tire 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: Alleluia; to Him be the glory of oil the saints.
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, carrying also upon his shoulders a cross, to whom the holy fathers said: Who art thou, who hast the look of a robber; and what is the cross which thou bearest upon thy shoulders? He answered: I, as you say, was a robber and a thief in the world, and for these things the Jews laid hold of me, and delivered me to the death of the cross, along with our Lord Jesus Christ. While, then, He was hanging upon the cross, I, seeing the miracles that were done, believed in Him, and entreated Him, and said, Lord, when Thou shall be King, do not forget me. And immediately He said to me, Amen, amen: to-day, I say unto thee, shall thou be with me in paradise. Therefore I came to paradise carrying my cross; and finding the archangel Michael, I said to him, Our Lord Jesus, who has been crucified, has sent me here; bring me, therefore, to the gate of Eden. And the flaming sword, seeing the sign of the cross, opened to me, and I went in. Then the archangel says to me, Wait a little, for there cometh also the forefather of the race of men, Adam, with the just, that they too may come in. And now, seeing you, I came to meet you.
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.
Part I.-Acts of Pilate
Latin Form.
I Aeneas 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, Aeneas, 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 Caesar, 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 I.
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, hear a king? They say to him: We do not say that he is a king, but he himself says he is. And Pilate, calling a runner, says to him: Let Jesus be brought in with kindness. And the runner, going out and recognising Him, adored Him, and spread on the ground the cloak which he carried in his hand, saying: My lord, walk upon this, and come in, because the governor calls thee. But the Jews, seeing what the runner did, cried out against Pilate, saying: Why didst not thou make him come in by the voice of a crier, but by a runner? for the runner, too, seeing him, has adored him, and has spread out before him on the ground the cloak which he held in his hand, and has said to him: My lord, the governor calls thee.
And Pilate, calling the runner, says to him: Wherefore hast thou done this, and honoured Jesus, who is called Christ? The runner says to him: When thou didst send me into Jerusalem to Alexander, I saw him sitting upon an ass, and the children of the Hebrews breaking branches from the trees, strewing them in the way; and others held branches in their hands; and others spread their garments in the way, shouting and saying, Save, therefore, Thou who art in the highest; blessed is He that cometh in the name of the Lord!
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 bow 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 to adore him? for when we were holding the figures, they themselves bowed and adored him.
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 praetorium, and bring him in again, In whatever way thou wilt. And Jesus and the runner went outside of the praetorium. And Pilate, calling those who had formerly held the standards, said to them: By the health of Caesar, 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, for I have suffered much on account of him this night. And Pilate, calling the Jews, said to them: Ye know that my wife is a worshipper of God, and in Judaism thinks rather with you. The Jews say to him: So it is, and we know. Pilate says to them: Lo, my wife has sent to me, saying: Have nothing to do with that just man, for I have suffered much on account of him this night. And the Jews answering, said to Pilate: Did we not say to thee that he is a magician? Lo, he has sent a vision of dreams to thy wife.
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 seeto it.
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 Gentiles, and then have become Jews. Then answered those who testified that Jesus was not born of fornication, Lazarus and Asterius, Antonius and James, Annes and Azaras, Samuel and Isaac, Finees and Crispus, Agrippa and Judas: We were not born proselytes, but are sons of the Jews, and we speak the truth; for we were present at the betrothal of Mary.
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 Caesar, 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 Caesar 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 praetorium, 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 praetorium, 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 now the truth-speaking are judged by those who have power upon earth.
Chapter 4.
Pilate therefore, leaving Jesus within the praetorium, 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 Caesar, 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 praetorium; 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 should die? They say: Because he said that he was the Son of God, and a king.
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. Nicodemus says to them: Has the governor also become his disciple, and does he take his part? Has not Caesar set him over that dignity? And the Jews were raging and gnashing with their teeth against Nicodemus. Pilate says to them: Why do you gnash with your teeth against him, when you are hearing the truth? The Jews say to Nicodemus: Mayst thou receive his truth, and a portion with him! Nicodemus says: Amen, amen, amen; may I receive it, as you have said!
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 Caesar'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 Caesar.
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 of the rock, and gave you to drink, and gave you a law; and in all these things you provoked your God, and sought for yourselves a god, a molten calf. And you exasperated your God, and He wished to slay you; and Moses made supplication for you, that ye should not die. And now you say that I hate the king.
And rising up from the tribunal, he wished to go outside. And the Jews cried out, and said to him: We know that Caesar 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, and said to Jesus: Thine own nation have brought charges against thee as a king; and therefore I have sentenced thee first to be scourged on account of the statutes of the emperors, and then to be crucified on a cross.
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 before Him, and offering vinegar with gall, and saying: If thou art the King of the Jews, set thyself free.
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 Arimathaea, a city of the Jews, waiting, he also, for the kingdom of God, went to Pilate and begged the body of Jesus. And taking Him down from the cross, he wrapped Him in clean linen, and laid Him in his own new tomb, in which no one had been laid.
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 tomb, wrapping him in clean linen; and I have rolled a stone to the door of the cave. And ye have not acted well against a just man, since you have not borne in mind how you crucified him, and pierced him with a lance. The Jews therefore, laying hold of Joseph, ordered him to be imprisoned because of the Sabbath-day; and they say to him: Know that the hour compels us not to do anything against thee, because the Sabbath is dawning. But understand that thou art worthy not even of burial, but we will give thy, flesh to the birds of the air and the beasts of the earth. Joseph says to them: That is the speech of proud Goliath, who reviled the living God against holy David. And God hath said, Vengeance is mine; I will repay, saith the Lord. And Pilate, intercepted in his heart, took water, and washed his hands before the sun, saying, I am innocent of the blood of this just man; see ye to it. And you answered and said to Pilate, His blood be upon us, and upon our children. And now I fear that some time or other the wrath of God will come upon you and your children, as you have said. And the Jews, hearing this, were embittered in heart; and taking Joseph, shut him up in a house where there was no window, and set guards at the gates, and sealed the gate where Joseph had been shut up.
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 him, and make you secure. And the soldiers, taking the money, said as they were advised by the Jews; and their saying was spread abroad among all.
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 tile 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 shall take up serpents; and if they have drunk any deadly thing, it shall not hurt them; they shall lay hands upon the sick, and they shall be well. And as Jesus was thus speaking to his disciples, we saw him taken up into heaven.
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 with great fury, saying: What sign is this which hath come to pass in Israel? And Annas and Caiaphas say: Why are your souls sorrowful? Are we to believe the soldiers, that an angel of the Lord came down from heaven, and rolled away the stone from the door of the tomb? No; but that his disciples have given much gold to those who were guarding the sepulchre, and have taken Jesus away, and have taught them thus to say: Say ye that an angel of the Lord came down from heaven, and rolled away the stone from the door of the tomb. Do you not know that it is unlawful for Jews to believe foreigners in a single word, knowing that these same who received sufficient gold from us have said as we taught them?
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 Elisaeus cried out with a loud voice, and Elias threw his sheepskin over Elisaeus; and again Elisaeus threw that sheepskin over the Jordan, and went over and came to Jericho. And the sons of the prophets met him, and said to Elisaeus, Where is thy master Elias? And he said, He has been taken up into heaven. And they said to Elisaeus, Has a spirit snatched him away, and thrown him upon one of the mountains? But rather let us take our boys with us and seek him. And they persuaded Elisaeus, and he went with them. And they sought him for three days and three nights, and found him not, because he was taken up. And now, men, hear me, and let us send into all Israel, and see lest Jesus can have been taken up somewhere or other, and thrown upon one of the mountains. And that saying pleased all. And they sent to all the mountains of Israel to seek Jesus, and they found Him not; but they found Joseph of Arimathaea, and no one dared to lay hold of him.
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 Arimathaea. 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 Arimathaea to Joseph, and adored him on their face upon the ground, and said: Peace to thee and all thine! And Joseph said: Peace to you, and to all the people of Israel! And they gave him the roll of the letter. And Joseph took and read it, and rolled up the letter, and blessed God, and said: Blessed be the Lord God, who hath delivered Israel from shedding innocent blood; and blessed be God, who sent His angel, and covered me under his wings. And he kissed them, and set a table for them; and they ate and drank, and slept there.
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 from us. And they said to him: With grief were we grieved that thou didst beg the body of Jesus, and wrap it in clean linen, and lay it in a tomb. Therefore we shut thee up in a house where there was no window, and put a lock and a seal on the gate; and on the first day of the week we opened the gates, and found thee not. We were therefore exceedingly grieved, and astonishment came over all the people of God. And therefore hast thou been sent for; and now tell us what has happened.
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 brought him up to this place, and gave to God sacrifices and burnt-offerings. And assuredly the great teacher Simeon took him into his arms, saying: Now Thou sendest away Thy servant, O Lord, according to Thy word, in peace; for mine eyes have seen Thy salvation, which Thou hast prepared before the face of all peoples, a light for the revealing of the nations, and the glory of Thy people Israel. And he blessed Mary his mother, and said, I make an announcement to thee concerning this child. And Mary said, Well, my lord. And Simeon said, Well. And he said again, Lo, he has been set for the fall and rising again of many in Israel, and for a sign which shall be spoken against; and a sword shall pierce thine own soul, that the thoughts of many hearts may be revealed.
And the Jews said to Levi: And how knowest thou these things? Levi says: Do you note 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 of the Lord, and no man knoweth of his burying even to the present day. Rabbi Levi said: What is it that Rabbi Simeon said: Lo, he lies for the fall and rising again of many in Israel, and for a sign which shall be spoken against? Rabbi Isaac said: It is written in the law, Lo, I send mine angel, who shall go before thy face to keep thee in every good way, because I have brought his new name.
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 Pilate, and we saw him scourged, and receiving spitting on his face; and the soldiers put a crown of thorns on him, and he received sentence from Pilate; and then he was crucified, and they gave him gall and vinegar to drink, and two robbers were crucified with him, and the soldier Longinus pierced his side with a lance; and our honourable father Joseph begged his body, and he has risen again, and, as they say, the three teachers have seen him taken up into heaven. And Rabbi Levi has borne witness to what was said by Simeon the elder-that he has been set for the fall and rising again of many in Israel, and for a sign which shall be spoken against.
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. The chiefs of the synagogue, and the priests and the Levites, said to each other how our law holds, saying: His name shall be blessed for ever: His place endureth before the sun, and His seat before the moon: and all the tribes of earth shall be blessed in Him, and all nations shall serve Him; and kings shall come from far, adoring and magnifying Him.
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 filling 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 Arimathaea, 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 of the sun, and a purple royal light shining upon us. And immediately the father of all the human race, with all the patriarchs and prophets, exulted, saying: That light is the source of eternal light, which hath promised to transmit to us co-eternal light. And Esaias cried out, and said: This is the light of the Father, the Son of God, as I predicted when I was alive upon earth: The land of Zabulon and the land of Nephthalim across Jordan, Galilee of the nations, the people who sat in darkness, have seen a great light; and light was shining among those who are in the region of the shadow of death. And now it has come and shone upon us sitting in death.
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 in the temple; and instigated by the Holy Spirit, I said to Him, confessing: Now mine eyes have seen Thy salvation, which Thou hast prepared in the sight of all peoples, a light for the revealing of the nations, and the glory of Thy people Israel. When they beard this, all the multitude of the saints exulted more.
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. And to thee, Seth, I say, do not labour with tears in prayers and supplications on account of the oil of the tree of mercy to anoint thy father Adam for the pain of his body, because in no wise shalt thou receive of it, except in the last days and times, except when five thousand and five hundred years have been fulfilled: then will come upon the earth the most beloved Son of God, to raise up again the body of Adam, and the bodies of the dead; and He, when He comes, will be baptized in Jordan. And when he shall have come out of the water of Jordan, then with the oil of His mercy shall He anoint all that believe on Him; and that oil of mercy shall be for the generation of those who shall be born out of water and the Holy Spirit into life eternal. Then, descending upon earth, Christ Jesus, the most beloved Son of God, will lead our father Adam into paradise to the tree of mercy.
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 my officers at the same time were confounded along with me. Nor could we keep that Lazarus; but, shaking himself like an eagle, he sprang out, and went forth from us with all activity and speed, and the same ground which held the dead body of Lazarus immediately gave him forth alive. So now, I know that that man who could do these things is God, strong in authority, powerful in humanity, and He is the Saviour of the human race. But if thou bring Him to me, all who are here shut up in the cruelty of the prison, and bound by their sins in chains that cannot be loosened, He will let loose, and will bring to the life of His divinity for ever.
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. Hades hearing this, said to Prince Satan: Retire from me, and go outside of my realms: if thou art a powerful warrior, fight against the King of glory. But what hast thou to do with Him? And Hades thrust Satan outside of his realms. And Hades said to his impious officers: Shut the cruel gates of brass, and put up the bars of iron, and resist bravely, that we, holding captivity, may not take Him captive.
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 after this, in like manner, Esaias said: Did not I, when I was alive upon earth, prophesy to you: The dead shall rise up, and those who are in their tombs shall rise again, and those who are upon earth shall exult; because the dew, which is from the Lord, is their health? And again I said, Where, O Death, is thy sting? where, O Hades, is thy victory?
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. And the Lord Himself hath looked down from heaven upon earth, to hear the groans of the prisoners, and to release the sons of the slain. And now, most filthy and most foul Hades, open thy gates, that the King of glory may come in. While David was thus speaking, there came to Hades, in the form of a man, the Lord of majesty, and lighted up the eternal darkness, and burst asunder the indissoluble chains; and the aid of unconquered power visited us, sitting in the profound darkness of transgressions, and in the shadow of death of sins.
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? Who art thou, that, undestroyed by corruption, the uncorrupted proof of thy majesty, with fury condemnest our power? Who art thou, so great and little, lowly and exalted, soldier and commander, wonderful warrior in the form of a slave, and the king of glory dead and alive, whom slain the cross has carried? Thou, who didst lie dead in the sepulchre, hast come down to us alive; and in thy death every creature trembled, and the stars in a body were moved; and now thou hast been made free among the dead, and disturbest our legions. Who art thou, that settest free those who art held captive, bound by original sin, and recallest them to their former liberty? Who art thou, who sheddest a divine, and splendid, and illuminating light upon those who have been blinded by the darkness of their sins?
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 so intrepidly entered our bounds, and who hast not only no fear of our punishments, but, moreover, attemptest to take all away from our chains? Perhaps thou art that Jesus of whom our prince Satan said, that by thy death of the cross thou wast destined to receive the dominion of the whole world.
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 stem, 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 shall 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. In like manner also all the saints of God, falling on their knees at the feet of the Lord, said with one voice: Thou hast come, O Redeemer of the world: as Thou hast foretold by the law and Thy prophets, so hast Thou fulfilled by Thy deeds. Thou hast redeemed the living by Thy cross; and by the death of the cross Thou hast come down to us, to rescue us from the powers below, and from death, by Thy majesty. O Lord, as Thou hast set the title of Thy glory in heaven, and hast erected as the title of redemption Thy cross upon earth, so, O Lord, set in Hades the sign of the victory of Thy cross, that death may no more have dominion.
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 all the multitude of the saints answered, saying: This is glory to all His saints. Amen, alleluia.
And after this the prophet Habacuc cried out, saying: Thou wentest forth for the salvation of Thy people, to deliver Thine elect. And all the saints answered, saying: Blessed is He who cometh in the name of the Lord; God is the Lord, and He hath shone upon us. Amen, alleluia. In like manner after this the prophet Michae as also cried out, saying: Who is a God like unto thee, O Lord, taking away iniquities and passing by sins? And now Thou dost withhold Thine anger for a testimony against us, because Thou delightest in mercy. And Thou turnest again, and hast compassion upon us, and pardonest all our iniquities; and all our sins hast Thou sunk in the multitude of death, as Thou hast sworn unto our fathers in the days of old. And all the saints answered, saying: This is our God to eternity, and for ever and ever; and He will direct us for evermore. Amen, alleluia. So also all the prophets, quoting the sacred writings concerning His praises, and all the saints crying, Amen, alleluia, followed the Lord.
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 shall 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. And He gave me this sign of the cross, saying, Walk into paradise carrying this; and if the guardian angel of paradise will not let thee go in, show him the sign of the cross, and thou shall say to him, Jesus Christ, the Son of God, who has now been crucified, has sent me. Having done so, I said all this to the guardian angel of paradise. And when he heard this, he immediately opened, and led me in, and placed me at the right of paradise, saying, Lo, hold a little, and there will come in the father of the whole human race, Adam, with all his children, holy and just, after the triumph and glory of the ascension of Christ the crucified Lord. Hearing all these words of the robber, all the holy patriarchs and prophets with one voice said: Blessed art Thou, O Lord Almighty, Father of everlasting benefits, and Father of mercies, who hast given such grace to Thy sinners, and hast brought them back into the grace of paradise, and into Thy rich pastures; for this is spiritual life most sure. Amen, amen.
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 Arimathaea in prayers.
These are the things which the Lord commanded us to relate to you. Give Him praise and confession, and be penitent, that He may have mercy upon you. Peace be to you from the same Lord Jesus Christ, and the Saviour of all of us! Amen.
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 praetorium.
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, Make to thee the ark of the covenant, two cubits and a half in length, one cubit and a half in breadth, one cubit and a half in height. In these five and a half cubits we have understood and recognised, from the structure of the ark of the old covenant, that in five and a half thousands of years, Jesus Christ was to come in the ark of the body; and we have found Him to be the God of Israel, the Son of God. Because after His passion, we, the chief priests, wondering at the signs which happened on account of Him, opened this collection of books, searching out all the generations, even to the generation of Joseph, and reckoning that Mary the mother of Christ was of the seed of David; and we have found that from the time that God made the heaven and the earth and the first man, to the deluge, are two thousand two hundred and twelve years; and from the deluge to the building of the tower, five hundred and thirty-one years; and from the building of the tower to Abraham, six hundred and six years; and from Abraham to the arrival of the children of Israel from Egypt, four hundred and seventy years; from the coming of the children of Israel out of Egypt to the building of the temple, five hundred and eleven years; and from the building of the temple to the destruction of the same temple, four hundred and sixty-four years. Thus far have we found in the book of Esdras. After searching, we find that from the burning of the temple to the advent of Christ, and His birth, there are six hundred and thirty-six years, which together were five thousand five hundred years, as we have found written in the book that Michael the archangel foretold to Seth the third son of Adam, that in five and a half thousands of years Christ the Son of God would come. Even until now we have told no one, that there might be no dissension in our synagogues. And now thou hast adjured us, O good judge, by this holy book of the testimonies of God, and we make it manifest to thee. And now we adjure thee, by thy life and safety, to make manifest these words to no one in Jerusalem.
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 praetorium, and wrote a letter to Claudius, king of the city of Rome, saying:-
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 Judaea, 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, and that they had received money from the Jews.
This accordingly I have done, lest any one should give a different and a false account of it, and lost 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 who had been some time dead. And present among them we saw Karinus and Leucius. And they came up to us, and we kissed each other, because they were dear friends of ours; and we asked them, Tell us, friends and brothers, what is this breath of life and flesh? and who are those with whom you are going? and how do you, who have been some time dead, remain in the body?
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 Galilaeans 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 what they testify is altogether true; and if we find them, they will inform us of everything; but if not, you may know that it is all lies.
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 Galilaen 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. 0 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 began to shut the gates of death with all diligence, and by little and little to fasten the locks and the iron bars, and to hold all their weapons grasped in their hands, and to utter howlings in a direful and most hideous voice.
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 trader it: wherefore I think that myself and all my dungeons are now lying open. But I adjure thee, Satan, head of all evils, by thy power and my own, bring him not to me, lest, while we wish to take him, we be taken captive by him. For if, at his voice only, all my power has been thus destroyed, what do you think he will do when he shall come in person?
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 en-treated 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 of compassion, and all that believe in him. And of those who have believed in him, their kingdom will endure for ever.
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? And he firmly answered: I am John the Baptist, voice and prophet of the Most High. I went before the face of the same Lord, that I might make the waste and rough places into plain ways. I with my finger pointed out and made manifest the Lamb of the Lord, and Son of God, to the inhabitants of Jerusalem. I baptized Him in the river Jordan. I heard the voice of the Father from heaven thundering over Him, and proclaiming, This is my beloved Son, in whom I am well pleased. I received from Him the answer that He would descend to the lower world
Then father Adam, hearing this, cried with a loud voice, exclaiming: Alleluia! which is, interpreted, The Lord is certainly coming.
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 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, and again shut the door after him. And all the saints saw him most clearly, and said to him forthwith: Thy appearance is that of a robber. Tell us what it is that thou carriest on thy back. And he answered, and said with humility: Truly I was a robber altogether; and the Jews hung me up on a cross, along with my Lord Jesus Christ, the Son of the Father most high. I, in fine, have come heralding Him; He indeed is coming immediately behind me.
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 said, testifying to all: Behold the hands which made me!
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, immediately threw some down into Tartarus, and led some with Him to the upper world.
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.
--------
Greek Form.
Chapter I (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. And if you do not know the others, Symeon at least, who received Jesus, and his two sons whom He has raised up-them at least you know. For we buried them not long ago; but now their tombs are seen open and empty, and they are alive, and dwelling in Arimathaea. They therefore sent men, and they found their tombs open and empty. Joseph says: Let us go to Arimathaea and find them.
Then rose up the chief priests Annas and Caiaphas, and Joseph, and Nicodemus, and Gamaliel, and others with them, and went away to Arimathaea, 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, and proclaimed to the people repentance for the remission of sins. And the Son of God came to me; and I, seeing Him a long way off, said to the people: Behold the Lamb of God, who taketh away the sin of the world. And with my hand I baptized Him in the river Jordan, and I saw like a dove also the Holy Spirit coming upon Him; and I heard also the voice of God, even the Father, thus saying: This is my beloved Son, in whom I am well pleased. And on this account He sent me also to you, to proclaim how the only begotten Son of God is coming here, that whosoever shall believe in Him shall be saved, and whosoever shall not believe in Him shall be condemned. On this account I say to you all, in order that when you see Him you all may adore Him, that now only is for you the time of repentance for having adored idols in the vain upper world, and for the sins you have committed, and that this is impossible at any other time.
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 from the creation of the world, thou shall come into the earth the only begotten Son of God, being made man; and He shall anoint him with this oil, and shall raise him up; and shall wash clean, with water and with the Holy Spirit, both him and those out of him, and then shall he be healed of every disease; but now this is impossible.
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. He has also done me many evils when living with mortals in the upper world. For wherever he found my servants, he persecuted them; and whatever men I made crooked, blind, lame, lepers, or any such thing, by a single word he healed them; and many whom I had got ready to be buried, even these through a single word he brought to life again.
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. Make ready, then, in order that you may lay fast hold of him when he comes.
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. When Hades heard, he said to Satan: Go forth, if thou art able, and withstand him. Satan therefore went forth to the outside. Then Hades says to his demons: Secure well and strongly the gates of brass and the bars of iron, and attend to my bolts, and stand in order, and see to everything; for if he come in here, woe will seize us.
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. And where, O death, is thy sting? where, O Hades, is thy victory?
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. And immediately with these words the brazen gates were shattered, and the iron bars broken, and all the dead who had been bound came out of the prisons, and we with the n And the King of glory came in in the form of a man, and all the dark places of Hades were lighted up.
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 shall 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. Likewise also all the prophets and the saints said: We thank Thee, O Christ, Saviour of the world, that Thou hast brought our life up out of destruction.
And after they had thus spoken, the Saviour blessed Adam with the sign of the cross on his forehead, and did this also to tire 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: Alleluia; to Him be the glory of oil the saints.
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, carrying also upon his shoulders a cross, to whom the holy fathers said: Who art thou, who hast the look of a robber; and what is the cross which thou bearest upon thy shoulders? He answered: I, as you say, was a robber and a thief in the world, and for these things the Jews laid hold of me, and delivered me to the death of the cross, along with our Lord Jesus Christ. While, then, He was hanging upon the cross, I, seeing the miracles that were done, believed in Him, and entreated Him, and said, Lord, when Thou shall be King, do not forget me. And immediately He said to me, Amen, amen: to-day, I say unto thee, shall thou be with me in paradise. Therefore I came to paradise carrying my cross; and finding the archangel Michael, I said to him, Our Lord Jesus, who has been crucified, has sent me here; bring me, therefore, to the gate of Eden. And the flaming sword, seeing the sign of the cross, opened to me, and I went in. Then the archangel says to me, Wait a little, for there cometh also the forefather of the race of men, Adam, with the just, that they too may come in. And now, seeing you, I came to meet you.
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.
Part I.-Acts of Pilate
Latin Form.
I Aeneas 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, Aeneas, 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 Caesar, 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 I.
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, hear a king? They say to him: We do not say that he is a king, but he himself says he is. And Pilate, calling a runner, says to him: Let Jesus be brought in with kindness. And the runner, going out and recognising Him, adored Him, and spread on the ground the cloak which he carried in his hand, saying: My lord, walk upon this, and come in, because the governor calls thee. But the Jews, seeing what the runner did, cried out against Pilate, saying: Why didst not thou make him come in by the voice of a crier, but by a runner? for the runner, too, seeing him, has adored him, and has spread out before him on the ground the cloak which he held in his hand, and has said to him: My lord, the governor calls thee.
And Pilate, calling the runner, says to him: Wherefore hast thou done this, and honoured Jesus, who is called Christ? The runner says to him: When thou didst send me into Jerusalem to Alexander, I saw him sitting upon an ass, and the children of the Hebrews breaking branches from the trees, strewing them in the way; and others held branches in their hands; and others spread their garments in the way, shouting and saying, Save, therefore, Thou who art in the highest; blessed is He that cometh in the name of the Lord!
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 bow 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 to adore him? for when we were holding the figures, they themselves bowed and adored him.
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 praetorium, and bring him in again, In whatever way thou wilt. And Jesus and the runner went outside of the praetorium. And Pilate, calling those who had formerly held the standards, said to them: By the health of Caesar, 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, for I have suffered much on account of him this night. And Pilate, calling the Jews, said to them: Ye know that my wife is a worshipper of God, and in Judaism thinks rather with you. The Jews say to him: So it is, and we know. Pilate says to them: Lo, my wife has sent to me, saying: Have nothing to do with that just man, for I have suffered much on account of him this night. And the Jews answering, said to Pilate: Did we not say to thee that he is a magician? Lo, he has sent a vision of dreams to thy wife.
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 seeto it.
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 Gentiles, and then have become Jews. Then answered those who testified that Jesus was not born of fornication, Lazarus and Asterius, Antonius and James, Annes and Azaras, Samuel and Isaac, Finees and Crispus, Agrippa and Judas: We were not born proselytes, but are sons of the Jews, and we speak the truth; for we were present at the betrothal of Mary.
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 Caesar, 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 Caesar 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 praetorium, 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 praetorium, 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 now the truth-speaking are judged by those who have power upon earth.
Chapter 4.
Pilate therefore, leaving Jesus within the praetorium, 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 Caesar, 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 praetorium; 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 should die? They say: Because he said that he was the Son of God, and a king.
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. Nicodemus says to them: Has the governor also become his disciple, and does he take his part? Has not Caesar set him over that dignity? And the Jews were raging and gnashing with their teeth against Nicodemus. Pilate says to them: Why do you gnash with your teeth against him, when you are hearing the truth? The Jews say to Nicodemus: Mayst thou receive his truth, and a portion with him! Nicodemus says: Amen, amen, amen; may I receive it, as you have said!
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 Caesar'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 Caesar.
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 of the rock, and gave you to drink, and gave you a law; and in all these things you provoked your God, and sought for yourselves a god, a molten calf. And you exasperated your God, and He wished to slay you; and Moses made supplication for you, that ye should not die. And now you say that I hate the king.
And rising up from the tribunal, he wished to go outside. And the Jews cried out, and said to him: We know that Caesar 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, and said to Jesus: Thine own nation have brought charges against thee as a king; and therefore I have sentenced thee first to be scourged on account of the statutes of the emperors, and then to be crucified on a cross.
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 before Him, and offering vinegar with gall, and saying: If thou art the King of the Jews, set thyself free.
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 Arimathaea, a city of the Jews, waiting, he also, for the kingdom of God, went to Pilate and begged the body of Jesus. And taking Him down from the cross, he wrapped Him in clean linen, and laid Him in his own new tomb, in which no one had been laid.
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 tomb, wrapping him in clean linen; and I have rolled a stone to the door of the cave. And ye have not acted well against a just man, since you have not borne in mind how you crucified him, and pierced him with a lance. The Jews therefore, laying hold of Joseph, ordered him to be imprisoned because of the Sabbath-day; and they say to him: Know that the hour compels us not to do anything against thee, because the Sabbath is dawning. But understand that thou art worthy not even of burial, but we will give thy, flesh to the birds of the air and the beasts of the earth. Joseph says to them: That is the speech of proud Goliath, who reviled the living God against holy David. And God hath said, Vengeance is mine; I will repay, saith the Lord. And Pilate, intercepted in his heart, took water, and washed his hands before the sun, saying, I am innocent of the blood of this just man; see ye to it. And you answered and said to Pilate, His blood be upon us, and upon our children. And now I fear that some time or other the wrath of God will come upon you and your children, as you have said. And the Jews, hearing this, were embittered in heart; and taking Joseph, shut him up in a house where there was no window, and set guards at the gates, and sealed the gate where Joseph had been shut up.
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 him, and make you secure. And the soldiers, taking the money, said as they were advised by the Jews; and their saying was spread abroad among all.
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 tile 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 shall take up serpents; and if they have drunk any deadly thing, it shall not hurt them; they shall lay hands upon the sick, and they shall be well. And as Jesus was thus speaking to his disciples, we saw him taken up into heaven.
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 with great fury, saying: What sign is this which hath come to pass in Israel? And Annas and Caiaphas say: Why are your souls sorrowful? Are we to believe the soldiers, that an angel of the Lord came down from heaven, and rolled away the stone from the door of the tomb? No; but that his disciples have given much gold to those who were guarding the sepulchre, and have taken Jesus away, and have taught them thus to say: Say ye that an angel of the Lord came down from heaven, and rolled away the stone from the door of the tomb. Do you not know that it is unlawful for Jews to believe foreigners in a single word, knowing that these same who received sufficient gold from us have said as we taught them?
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 Elisaeus cried out with a loud voice, and Elias threw his sheepskin over Elisaeus; and again Elisaeus threw that sheepskin over the Jordan, and went over and came to Jericho. And the sons of the prophets met him, and said to Elisaeus, Where is thy master Elias? And he said, He has been taken up into heaven. And they said to Elisaeus, Has a spirit snatched him away, and thrown him upon one of the mountains? But rather let us take our boys with us and seek him. And they persuaded Elisaeus, and he went with them. And they sought him for three days and three nights, and found him not, because he was taken up. And now, men, hear me, and let us send into all Israel, and see lest Jesus can have been taken up somewhere or other, and thrown upon one of the mountains. And that saying pleased all. And they sent to all the mountains of Israel to seek Jesus, and they found Him not; but they found Joseph of Arimathaea, and no one dared to lay hold of him.
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 Arimathaea. 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 Arimathaea to Joseph, and adored him on their face upon the ground, and said: Peace to thee and all thine! And Joseph said: Peace to you, and to all the people of Israel! And they gave him the roll of the letter. And Joseph took and read it, and rolled up the letter, and blessed God, and said: Blessed be the Lord God, who hath delivered Israel from shedding innocent blood; and blessed be God, who sent His angel, and covered me under his wings. And he kissed them, and set a table for them; and they ate and drank, and slept there.
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 from us. And they said to him: With grief were we grieved that thou didst beg the body of Jesus, and wrap it in clean linen, and lay it in a tomb. Therefore we shut thee up in a house where there was no window, and put a lock and a seal on the gate; and on the first day of the week we opened the gates, and found thee not. We were therefore exceedingly grieved, and astonishment came over all the people of God. And therefore hast thou been sent for; and now tell us what has happened.
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 brought him up to this place, and gave to God sacrifices and burnt-offerings. And assuredly the great teacher Simeon took him into his arms, saying: Now Thou sendest away Thy servant, O Lord, according to Thy word, in peace; for mine eyes have seen Thy salvation, which Thou hast prepared before the face of all peoples, a light for the revealing of the nations, and the glory of Thy people Israel. And he blessed Mary his mother, and said, I make an announcement to thee concerning this child. And Mary said, Well, my lord. And Simeon said, Well. And he said again, Lo, he has been set for the fall and rising again of many in Israel, and for a sign which shall be spoken against; and a sword shall pierce thine own soul, that the thoughts of many hearts may be revealed.
And the Jews said to Levi: And how knowest thou these things? Levi says: Do you note 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 of the Lord, and no man knoweth of his burying even to the present day. Rabbi Levi said: What is it that Rabbi Simeon said: Lo, he lies for the fall and rising again of many in Israel, and for a sign which shall be spoken against? Rabbi Isaac said: It is written in the law, Lo, I send mine angel, who shall go before thy face to keep thee in every good way, because I have brought his new name.
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 Pilate, and we saw him scourged, and receiving spitting on his face; and the soldiers put a crown of thorns on him, and he received sentence from Pilate; and then he was crucified, and they gave him gall and vinegar to drink, and two robbers were crucified with him, and the soldier Longinus pierced his side with a lance; and our honourable father Joseph begged his body, and he has risen again, and, as they say, the three teachers have seen him taken up into heaven. And Rabbi Levi has borne witness to what was said by Simeon the elder-that he has been set for the fall and rising again of many in Israel, and for a sign which shall be spoken against.
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. The chiefs of the synagogue, and the priests and the Levites, said to each other how our law holds, saying: His name shall be blessed for ever: His place endureth before the sun, and His seat before the moon: and all the tribes of earth shall be blessed in Him, and all nations shall serve Him; and kings shall come from far, adoring and magnifying Him.
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 filling 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 Arimathaea, 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 of the sun, and a purple royal light shining upon us. And immediately the father of all the human race, with all the patriarchs and prophets, exulted, saying: That light is the source of eternal light, which hath promised to transmit to us co-eternal light. And Esaias cried out, and said: This is the light of the Father, the Son of God, as I predicted when I was alive upon earth: The land of Zabulon and the land of Nephthalim across Jordan, Galilee of the nations, the people who sat in darkness, have seen a great light; and light was shining among those who are in the region of the shadow of death. And now it has come and shone upon us sitting in death.
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 in the temple; and instigated by the Holy Spirit, I said to Him, confessing: Now mine eyes have seen Thy salvation, which Thou hast prepared in the sight of all peoples, a light for the revealing of the nations, and the glory of Thy people Israel. When they beard this, all the multitude of the saints exulted more.
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. And to thee, Seth, I say, do not labour with tears in prayers and supplications on account of the oil of the tree of mercy to anoint thy father Adam for the pain of his body, because in no wise shalt thou receive of it, except in the last days and times, except when five thousand and five hundred years have been fulfilled: then will come upon the earth the most beloved Son of God, to raise up again the body of Adam, and the bodies of the dead; and He, when He comes, will be baptized in Jordan. And when he shall have come out of the water of Jordan, then with the oil of His mercy shall He anoint all that believe on Him; and that oil of mercy shall be for the generation of those who shall be born out of water and the Holy Spirit into life eternal. Then, descending upon earth, Christ Jesus, the most beloved Son of God, will lead our father Adam into paradise to the tree of mercy.
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 my officers at the same time were confounded along with me. Nor could we keep that Lazarus; but, shaking himself like an eagle, he sprang out, and went forth from us with all activity and speed, and the same ground which held the dead body of Lazarus immediately gave him forth alive. So now, I know that that man who could do these things is God, strong in authority, powerful in humanity, and He is the Saviour of the human race. But if thou bring Him to me, all who are here shut up in the cruelty of the prison, and bound by their sins in chains that cannot be loosened, He will let loose, and will bring to the life of His divinity for ever.
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. Hades hearing this, said to Prince Satan: Retire from me, and go outside of my realms: if thou art a powerful warrior, fight against the King of glory. But what hast thou to do with Him? And Hades thrust Satan outside of his realms. And Hades said to his impious officers: Shut the cruel gates of brass, and put up the bars of iron, and resist bravely, that we, holding captivity, may not take Him captive.
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 after this, in like manner, Esaias said: Did not I, when I was alive upon earth, prophesy to you: The dead shall rise up, and those who are in their tombs shall rise again, and those who are upon earth shall exult; because the dew, which is from the Lord, is their health? And again I said, Where, O Death, is thy sting? where, O Hades, is thy victory?
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. And the Lord Himself hath looked down from heaven upon earth, to hear the groans of the prisoners, and to release the sons of the slain. And now, most filthy and most foul Hades, open thy gates, that the King of glory may come in. While David was thus speaking, there came to Hades, in the form of a man, the Lord of majesty, and lighted up the eternal darkness, and burst asunder the indissoluble chains; and the aid of unconquered power visited us, sitting in the profound darkness of transgressions, and in the shadow of death of sins.
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? Who art thou, that, undestroyed by corruption, the uncorrupted proof of thy majesty, with fury condemnest our power? Who art thou, so great and little, lowly and exalted, soldier and commander, wonderful warrior in the form of a slave, and the king of glory dead and alive, whom slain the cross has carried? Thou, who didst lie dead in the sepulchre, hast come down to us alive; and in thy death every creature trembled, and the stars in a body were moved; and now thou hast been made free among the dead, and disturbest our legions. Who art thou, that settest free those who art held captive, bound by original sin, and recallest them to their former liberty? Who art thou, who sheddest a divine, and splendid, and illuminating light upon those who have been blinded by the darkness of their sins?
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 so intrepidly entered our bounds, and who hast not only no fear of our punishments, but, moreover, attemptest to take all away from our chains? Perhaps thou art that Jesus of whom our prince Satan said, that by thy death of the cross thou wast destined to receive the dominion of the whole world.
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 stem, 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 shall 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. In like manner also all the saints of God, falling on their knees at the feet of the Lord, said with one voice: Thou hast come, O Redeemer of the world: as Thou hast foretold by the law and Thy prophets, so hast Thou fulfilled by Thy deeds. Thou hast redeemed the living by Thy cross; and by the death of the cross Thou hast come down to us, to rescue us from the powers below, and from death, by Thy majesty. O Lord, as Thou hast set the title of Thy glory in heaven, and hast erected as the title of redemption Thy cross upon earth, so, O Lord, set in Hades the sign of the victory of Thy cross, that death may no more have dominion.
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 all the multitude of the saints answered, saying: This is glory to all His saints. Amen, alleluia.
And after this the prophet Habacuc cried out, saying: Thou wentest forth for the salvation of Thy people, to deliver Thine elect. And all the saints answered, saying: Blessed is He who cometh in the name of the Lord; God is the Lord, and He hath shone upon us. Amen, alleluia. In like manner after this the prophet Michae as also cried out, saying: Who is a God like unto thee, O Lord, taking away iniquities and passing by sins? And now Thou dost withhold Thine anger for a testimony against us, because Thou delightest in mercy. And Thou turnest again, and hast compassion upon us, and pardonest all our iniquities; and all our sins hast Thou sunk in the multitude of death, as Thou hast sworn unto our fathers in the days of old. And all the saints answered, saying: This is our God to eternity, and for ever and ever; and He will direct us for evermore. Amen, alleluia. So also all the prophets, quoting the sacred writings concerning His praises, and all the saints crying, Amen, alleluia, followed the Lord.
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 shall 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. And He gave me this sign of the cross, saying, Walk into paradise carrying this; and if the guardian angel of paradise will not let thee go in, show him the sign of the cross, and thou shall say to him, Jesus Christ, the Son of God, who has now been crucified, has sent me. Having done so, I said all this to the guardian angel of paradise. And when he heard this, he immediately opened, and led me in, and placed me at the right of paradise, saying, Lo, hold a little, and there will come in the father of the whole human race, Adam, with all his children, holy and just, after the triumph and glory of the ascension of Christ the crucified Lord. Hearing all these words of the robber, all the holy patriarchs and prophets with one voice said: Blessed art Thou, O Lord Almighty, Father of everlasting benefits, and Father of mercies, who hast given such grace to Thy sinners, and hast brought them back into the grace of paradise, and into Thy rich pastures; for this is spiritual life most sure. Amen, amen.
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 Arimathaea in prayers.
These are the things which the Lord commanded us to relate to you. Give Him praise and confession, and be penitent, that He may have mercy upon you. Peace be to you from the same Lord Jesus Christ, and the Saviour of all of us! Amen.
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 praetorium.
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, Make to thee the ark of the covenant, two cubits and a half in length, one cubit and a half in breadth, one cubit and a half in height. In these five and a half cubits we have understood and recognised, from the structure of the ark of the old covenant, that in five and a half thousands of years, Jesus Christ was to come in the ark of the body; and we have found Him to be the God of Israel, the Son of God. Because after His passion, we, the chief priests, wondering at the signs which happened on account of Him, opened this collection of books, searching out all the generations, even to the generation of Joseph, and reckoning that Mary the mother of Christ was of the seed of David; and we have found that from the time that God made the heaven and the earth and the first man, to the deluge, are two thousand two hundred and twelve years; and from the deluge to the building of the tower, five hundred and thirty-one years; and from the building of the tower to Abraham, six hundred and six years; and from Abraham to the arrival of the children of Israel from Egypt, four hundred and seventy years; from the coming of the children of Israel out of Egypt to the building of the temple, five hundred and eleven years; and from the building of the temple to the destruction of the same temple, four hundred and sixty-four years. Thus far have we found in the book of Esdras. After searching, we find that from the burning of the temple to the advent of Christ, and His birth, there are six hundred and thirty-six years, which together were five thousand five hundred years, as we have found written in the book that Michael the archangel foretold to Seth the third son of Adam, that in five and a half thousands of years Christ the Son of God would come. Even until now we have told no one, that there might be no dissension in our synagogues. And now thou hast adjured us, O good judge, by this holy book of the testimonies of God, and we make it manifest to thee. And now we adjure thee, by thy life and safety, to make manifest these words to no one in Jerusalem.
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 praetorium, and wrote a letter to Claudius, king of the city of Rome, saying:-
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 Judaea, 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, and that they had received money from the Jews.
This accordingly I have done, lest any one should give a different and a false account of it, and lost 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 who had been some time dead. And present among them we saw Karinus and Leucius. And they came up to us, and we kissed each other, because they were dear friends of ours; and we asked them, Tell us, friends and brothers, what is this breath of life and flesh? and who are those with whom you are going? and how do you, who have been some time dead, remain in the body?
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 Galilaeans 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 what they testify is altogether true; and if we find them, they will inform us of everything; but if not, you may know that it is all lies.
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 Galilaen 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. 0 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 began to shut the gates of death with all diligence, and by little and little to fasten the locks and the iron bars, and to hold all their weapons grasped in their hands, and to utter howlings in a direful and most hideous voice.
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 trader it: wherefore I think that myself and all my dungeons are now lying open. But I adjure thee, Satan, head of all evils, by thy power and my own, bring him not to me, lest, while we wish to take him, we be taken captive by him. For if, at his voice only, all my power has been thus destroyed, what do you think he will do when he shall come in person?
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 en-treated 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 of compassion, and all that believe in him. And of those who have believed in him, their kingdom will endure for ever.
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? And he firmly answered: I am John the Baptist, voice and prophet of the Most High. I went before the face of the same Lord, that I might make the waste and rough places into plain ways. I with my finger pointed out and made manifest the Lamb of the Lord, and Son of God, to the inhabitants of Jerusalem. I baptized Him in the river Jordan. I heard the voice of the Father from heaven thundering over Him, and proclaiming, This is my beloved Son, in whom I am well pleased. I received from Him the answer that He would descend to the lower world
Then father Adam, hearing this, cried with a loud voice, exclaiming: Alleluia! which is, interpreted, The Lord is certainly coming.
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 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, and again shut the door after him. And all the saints saw him most clearly, and said to him forthwith: Thy appearance is that of a robber. Tell us what it is that thou carriest on thy back. And he answered, and said with humility: Truly I was a robber altogether; and the Jews hung me up on a cross, along with my Lord Jesus Christ, the Son of the Father most high. I, in fine, have come heralding Him; He indeed is coming immediately behind me.
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 said, testifying to all: Behold the hands which made me!
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, immediately threw some down into Tartarus, and led some with Him to the upper world.
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.
THE HISTORY OF JOHN, THE SON OF ZEBEDEE THE APOSTLE AND EVANGELIST.
The history of John, the son of Zebedee, who lay upon the breast of our Lord Jesus at the supper, and said, "Lord, who betrayeth Thee?" This history was composed by Eusebius of Cזsarea concerning S. John, who found it in a Greek book, and it was translated into Syriac, when he had learned concerning his way of life and his birth and his dwelling in the city of Ephesus, after the ascension of our Lord to Heaven. 1
After the ascension of our Lord to Heaven, when the days of Pentecost were fulfilled, and the Paraclete had come to the upper chamber, and all the Apostles were filled with the Spirit of holiness, and were speaking each one of them with a separate tongue — then after (some) days there was the wish to each one of them being full of the Spirit of holiness, that they should go forth to |4 proclaim and preach the truth of the Only-(begotten), the Word God, for the great hearing of the faith, to all nations that are under the heavens. After, then, that Simon Peter had finished his words, they said all of them one to another: " Now that our Lord Jesus has fulfilled all things that are necessary for our feeble race, it is necessary for us too that we should do with diligence all that He commanded us. For He said to us, when He was going up unto Heaven from beside us, as He was blessing us: 'Go forth, teach, and baptize in the name of the Father and the Son and the Spirit of holiness ; every one that believes and is baptized shall live.' For us too, then, my brethren, it is necessary to toil and labour throughout the whole world, and to go about in the countries, and to preach, and to teach all those who, in the worshipping of idols and with libations to devils, have kneeled before images, and fallen down (and) worshipped the accursed demons, the children of the left hand; and let us bestow our labour, and let light shine in the ear which the evil one has blinded, and let the father of lying be crushed beneath the feet of us all."
When these words had been spoken among the blessed assembly of the Apostleship, they parted from one another in the body, each of them being full of the Spirit of holiness, who proceeded from the Father and came unto them, as the beloved Son had promised them. |5
Each of them then went to such country and region as he was charged by the grace (of God). And it happened that when this holy virgin, namely John, the son of Zebedee, went forth, the grace (of God) accompanied him, through the Spirit of holiness, that it might lead him to the country of the Ephesians, where the head and power of idolatry was dominant. And when he had parted and gone forth from Jerusalem, he set his face to go to Ephesus. And on the third day after he had set out to proceed upon the journey, he took a cross of wood, and put it up towards the east, and kneeled, and was praying and saying: " Lord Jesus, now that Thy promise is fulfilled, and we have all received of Thy fullness, grant to the garland of Thy disciples, that wherever, Lord, they make mention of Thy birth from the Virgin, and Thy abiding among men, and Thy passion on the Cross, and Thy death and Thy entering within the grave, and Thy resurrection on the third day, and Thy ascension unto Thy Father to Heaven, the feeble race of mankind may be strengthened, which in its infancy the evil one deceived, and took captive, and led them astray to worship idols, and sacrifice to devils, and bow down to senseless stones. Yea, Lord ! hear and answer me. Let the devils and the legions of Satan wail, wherever one of us proclaims Thy Gospel; and let the whole assembly of the Apostleship be enriched with the sound of Thy praise thundering in every place. |6 Let the demons tremble at the voices that thunder in the midst of Thy Church; and remember Thy Church, which Thou hast bought with Thy precious blood, which Thy Father hath given that through Her all creation might be atoned for. Thou, Lord, art Light of Light; and because it seemed good unto Thee, in the love of Thy Father, Thou didst walk on earth, and didst humble Thy majesty, that Thou mightest raise us up from the degradation into which the slayer of man had cast us down through his envy. And Thou hast said, and we have heard with our ears of flesh, 'I and My Father are one,' and 'he that hath seen Me, hath seen the Father;' and in this confidence, Lord, my youth beseeches Thee to hear my prayer. For I too trust that I have received the Spirit of holiness with my companions, and of it, lo, have obtained and am full. And whatsoever I ask of Thy Father in Thy name, He will give to me; and nothing shall be too difficult for one of those who believe in Thee, but whatsoever they ask, they shall receive. Yea, Lord! grant me that I may abide in Thy Gospel, and may prosper in all the truth; because I speak the truth, that Thou art from the beginning, the Word that proceeded from the Father; and Thou didst appear to the world in the body (derived) from Adam, from the Virgin Mary, who was preserved in her virginity; and there was not (a time) when the, Father was without Thee, |7 or Thou without Him ; and Thou before us hast laid the foundations of the earth; and Thy mercy made Thee bow, and Thou didst enter by the ear of the Virgin, and didst dwell in her nine months, and didst come forth from her, and wast in the world, in contempt and littleness; and Thou didst choose us from the world, that the world might live through our preaching. Now then, Lord, I will go to that place to which Thy heavenly grace hath made me look; and may they be turned, and become (my) disciples, and be baptized in Thy name and in the name of the Father who sent Thee, and receive Thy Spirit of holiness, which has proceeded from Thy Father, and, lo, dwells in us; and may the graven images of error be destroyed ; and do Thou build for Thyself in the city of priests churches for Thy glorification, and, in place of the house of altars for the libations of demons, altars for Thy dwelling-places; and may these, who through our means are to take the road and paths to turn unto Thee, make praise ascend unto Thee at all times. Amen."
And when S. John had finished his prayer, our Lord Jesus spake with him. from heaven, and said unto him: " My peace I have given unto thee and have not left thee bereaved. Lo, I am with you unto the end of the world. Be not afraid, son of Zebedee! Go and preach, and take no heed what thou shalt say or what |8 thou shalt speak. But when thou hast converted this city and this country from error, another band too of the disciples, which is labouring in the Gospel, is destined to come and see all that I shall do by thy hands. Go, and tarry not."
And when He had done speaking with him, John arose, and was going on the way confidently, rejoicing in the joy of the Spirit of holiness. He was clothed then after the fashion of the raiment of Palestine, and was walking barefooted, and was going along and preaching in the cities and in the villages concerning our Lord Jesus the Messiah, forty-eight days. Some were saying, "He is a madman;" and others were saying, " No; let him alone; for this (man) has come from a far country, and knows not our mighty gods. But when he has entered in and learned, then he will love them and sacrifice unto them." But many people of Asia heard him gladly, and believed, and thought his preaching true; and he baptized of them in three days about two hundred souls, and made them lay hold on the path of truth.
Then S. John went forth and journeyed to come to the city of the priesthood. And his sustenance was, from the ninth to the ninth hour once, when he had finished his prayer, bread and herbs with a mess of boiled lentils, which he bought for himself (as he went) from town to town, eating, and drinking water only. And he kept |9 himself aloof, that he might not associate with the heathens.
This great and chosen (man), then—as we have found in the books, which are written on paper, in the archives of Nero, the wicked emperor—S. John, then, came and arrived at the city of Ephesus; and he lifted up his eyes and saw, and, lo, a smoke was going up from the midst of the city of Ephesus, for it was a festival of the heathens, and they were sacrificing to the devils. And he stood still and was astonished, saying: "What is this conflagration, which, lo, veils the sun so that it does not shine upon the buildings of the city?" And with terror taking hold on him, he came and reached the southern gate, and lifted up his eyes and saw; and lo, the image of the idol Artemis was standing over the gate, painted by them with paints, with gold laid upon her lips, and a veil of fine linen hanging over her face, and a lamp burning before her. And when S. John looked and saw her, he contemplated her; and sighed, and wept over the city; and he left (the spot), and departed thence to another gate, and saw there the same thing; and he went round and saw thus at all the gates. And at last he came near to the eastern (gate), and said to an old woman, who was standing and worshipping her — he spoke and said to her in the language of the country: "Woman, I see thee, that thou art a woman advanced in years; what is this image that thou art worshipping?" |10
She then said to him: "Dost thou not know, my son, what thou seest? This is our lady, and her image descended from heaven, and she nourishes all flesh." He then, a youth in his body, but exalted above the whole garland of his brethren, the holy virgin John, broke out into anger with her and said: "Hold thy peace, old woman! for thy mind has become enfeebled by sacrifices of unclean things. Talk not to me of the daughter of Satan." But she stooped down, and filled her fists with dust and gravel, and scattered it in his eyes; and he left (her) and departed thence. And he went a little (way) off, and knelt down, and was praying and supplicating. And he placed his face between his knees from the sixth hour to the ninth, and was weeping, groaning and saying: "Lord God, strong and mighty, longsuffering and abounding in grace, Thou art He who from the first didst show Thy longsuffering, for a hundred years, on those (who were) called to repentance of the generation of Noah; but they did not repent, until the flood came and swept away that whole generation. And Thou art He who didst send Thy only-(begotten and) dear Son, that the world might have life through Him; and He came and did good deeds like Thee, because He proceeded from Thee. And Thou art He who, when the people of Israel worshipped the calf, didst find out a reason and didst say to Moses, 'Suffer me to destroy this people,' since it did not honour Thee; for Thou didst wish that it should pray to Thee, because Thou |11 takest great pleasure in the life of men. So also Thy dear Son our Lord Jesus the Messiah, when the Jews took Him to slay Him, prayed and said, 'Forgive them, for they know not what they do.' This mercy, then, which is eternally in Thee, is also found in Thy Son, for Ye are one. Turn, Lord! the heart of these erring ones, who, lo, are shouting and crying out before devils. Thou didst come and slay the evil one; let not his head be lifted up in the assembly of this city; let not be heard the sound of the roaring of the falsehood of the devils. Thou didst die once, and didst raise us to life with Thyself. Dash down Satan, for, lo, he has cast down and brought low the image, that was created in Thy likeness, before the legions of his demons. Let the doomed images be brought into contempt, not of this place only, but of every region through which our preaching runs. Yea, Lord! Thou hast taught us that we should walk in the world humbly and lowlily. Hear the prayer of Thy servant John, and let me enter this city, bearing the sign of Thy Cross; and direct my path to the right hand; and where Thou pleasest, there let be found for me a place in which I can earn my living as a hireling, until, Lord, this city follows (Thee) and confesses Thy name."
And when he had entered by the gate of Ephesus, he looked to the right hand, and saw there a bath, which was built for the washing of the body. And he turned |12 aside thither, and lo, (there was) the man who kept the bath, whose name was Secundus. And S. John spake with him, and said to him in the language of the country: "To thee I say, O man! art thou perchance willing that a stranger should work with thee?" And Secundus, the keeper of the bath, said to him: "How much dost thou require of me by the day ?" But S. John said to him : " Whatever thou art willing to give, give." And he fixed for him a hundred shamūnē by the day, and accepted him (as a servant); and he let him come in to work at his trade with him, and he fetched faggots for those who kindled the bath; and he was with him forty days, receiving his wages day by day.
And Secundus the bath-keeper answered and said to the holy man: "I wish to know what thou dost with thy wages; for, lo, all these days thou hast not bought for thyself either shoe or coat. Tell me, if it be enough; and if not, deposit thy wages in my hands, and I will buy for thee whatsoever thou requirest; for thou art a stranger, and hast no kindred here." But S. John said to Secundus the bath-keeper: "I have a Master, and He has ordered me and the disciples my fellows, that none (of us) should possess gold or silver or brass in a purse, or two coats; and I cannot despise his command, otherwise He would be wroth with me." Secundus says to him: " Who is this master of |13 thine? and what is his name? It is fitting that thou shouldst let me know, lest he come and assail me, and, it he be a hard man, give me up (to the magistrates) and put me to great losses; for it is an odious thing, and abominable in the eye of the law, for a man to accept (one as) a servant without his master's consent." And S. John answered and said to Secundus the bath-keeper: "Fear not, Secundus, thou son of free parents! for my Master will not be angry with thee, because He sent me and directed me to thee." Secundus says: "But why didst thou not tell me until to-day that thou wast a slave and hadst a master?" And S. John said to him: "My Master is in Heaven, and all that He wills, He does, on earth and in the seas and in all the deeps; and at His beck everything was made, which is visible and which is invisible; and He established all created things, and made the lights in the firmament of heaven; and then He made man in His image. And when Satan came with his envy, and counselled Eve, and she hearkened to his words and made Adam sin and he transgressed His command, they went forth from Paradise, and became fugitives, and tilled the ground, and multiplied and increased and filled the earth. And Satan went about and plotted, and filled all mankind with the love of idols and (made them) sacrifice to devils, and bow down to the work of their hands, and caused them to forget |14 the Creator, and to reverence those who are not gods. But the good Lord had patience with them until (the time of) his lover Noah; and He made him a preacher for Him for a hundred years, whilst he was making for himself the ark, that they might see and repent and be turned away from the wickedness of their deeds. And when they despised our Creator, His wrath went up, and He sent the waters of the flood and swept them all away. And after the waters of the flood were restrained, the world was established through Noah, and the generations came in succession, and the world was populated at the beck of the Creator; and the minds of men were inclined to do evil and wickedness, and to turn from the living God; but the mercy of the Creator of men was made manifest, and He had compassion upon all the degradation of this feeble race of ours, and He sent the prophets to proclaim His truth, but they did not choose to hear them, and some they beat and some they stoned. But in this time, which is the last, the one beloved Son, His only-(begotten), who was to Him from the time that He was,—Him He sent, and He entered by the ear of the woman, and dwelt in her nine months, without quitting Him who sent Him; and the heights and depths were full of Him, and were ruled by Him by the will of His Father. And when the nine months were fulfilled, He came forth from the woman, the Word that became flesh, and her virginity remained immaculate for ever. And He grew up in the body among men, and walked among men as a man, He the Word God, apart from sin. |15 And He grew up to the full age of thirty years, and chose for Himself disciples, and they clave unto Him whilst he sojourned in the desert. And He made wine out of water at Cana at the feast ; and bread was wanting, and he satisfied four thousand men, besides women and children, with five loaves of barleymeal, and they ate and left (some) over, and carried and conveyed to their homes as much as they were able. And again, another time, He satisfied thousands in the desert, after He had healed their lame and sick, and opened (the eyes of) the blind, and some of them are abiding until now; and He made the deaf hear, and cleansed the lepers, and raised the daughter of Jairus, the chief of the synagogue, after she was dead, and, lo, she abideth, with her father, in Decapolis, and if thou choosest to go, thou mayest learn (it) from her. And (He delivered from death) the son of the widow of Nain, as they were going to bury him, and Lazarus, after they had laid him in the grave four days. Many such things mayest thou hear, if thou wilt give me thine ear, and believe, and become His servant, Secundus. And after thirty-two years, after the thirty-third had commenced, the people of the Jews hated Him and detested His good works, as they had rejected His Father and made for themselves a calf at Horeb. And they delivered Him unto Pilate the hלgemon, and scourged Him, and stripped Him of His garments, and mocked Him, and spat in His face, and wove |16 a crown of thorns, and placed it on His head, and crucified Him upon the tree, and gave Him vinegar and gall to drink, and smote Him with a spear in His side and He cried out with a loud voice on the Cross, ('My Father, forgive them'). And when the preaching of the prophets was accomplished, the sun was darkened from the sixth to the ninth hour, and there was darkness over the whole earth on the Friday; and the veil of the temple was rent; and the boulders and rocks, which blocked up the entrances of the tombs around Jerusalem, were split, and the dead came forth and entered into the city, crying out aloud; and they came and worshipped Him as He hung on the tree, and many of them are (still) alive. And they took Him down from the tree, and a man full of the truth, Joseph the councillor, wrapped Him in a swathe of linen, and laid Him in the tomb ; and on the third day He rose from the grave, and we saw Him, and He spake with us, and we ate bread with Him and we felt Him, and believed and declared (it) true, that He is the "Word which became flesh and dwelt among us. And He ascended into Heaven, and is seated at the right hand of His Father, and He has given us power to give life and blessings to every one who believes in His name. And He said to us : 'Go forth, |17 and teach, and baptize them in the name of the Father and the Son and the Spirit of holiness ; everyone who believes and is baptized, shall live.' And now I beseech thee, Secundus,— for I have proved thee during these days, that thou art not a blasphemer, but art full of good deeds and love of strangers — receive what I have spoken before thee, and count me not a deceiver, but, if thou wilt, come with me to the country of Galilee, and I will show thee (some) of the dead and the blind and the hunchbacked and the palsied and the lepers, whom He cleansed and healed and raised, for they are alive. But if thou dost not choose to come and (yet) believest, thou art greater than I, who have seen Him and have been with Him, for thou wilt believe in Him that He is God who did these things, and He will convert thee and make thee white and pure from the stench of unclean sacrifices. Yea, my brother! set my mind at ease, and thy dwelling shall be blessed, and thou shalt be recognised before Him in the new world."
And Secundus the bath-keeper was sitting (still), and astonished and wondering at what he was hearing from John; and he began to say to him: "Wonderful is what thou hast spoken unto me and verging on marvel ; for even though He be not God and did not descend from Heaven, it is fitting that He should be believed in and should be called God, because He came forth from the womb and did not destroy (His mother's) virginity |18 when He came forth; and it is a very deplorable thing, if one does not hold it true that He is God, who raised the dead, and He is the Creator, who made wine out of water; and He has power over our frame, and because of this He opened and healed and cleansed. This one, then, is fitting to be called God, and not yon one, to whom, lo, for sixty years, more or less, I have been paying vows and libations, and she has not opened the eye of my son which was blind. But now, my son John, let this secret be kept which we have spoken, and let it not be revealed until the time that its Lord wishes to reveal it, especially as thou art a stranger, lest it be heard regarding thee that thou dost not worship Artemis, and they burn thee. Now, then, I have assented to, and believed, and hold to be true, all that thou hast said; and do thou be persuaded by me, and take upon thee the management of this bath, and let thine eyes be upon the servants, and do thou have control over the income and over all the outlay." But John said to him: "It becometh me not to eat without working;" and Secundus said to him: "Thy labour is harder than that of him who works.'' Then the holy (man) yielded to him, and took upon him to receive the incomings of the bath and to give a reckoning from morning to morning.
Secundus, then, was amazed, he and his household, how much the receipts of the bath increased during these days, which were twenty-two days (in number); and he used to get up very early, and go down and speak to |19 the holy (man) and ask him: "How is it possible to make me thy associate?" But John said: "After He has opened thy son's eye, that he may be baptized."
And on the twenty-fifth day, (when) the time of an hour of the day (was past), a procurator's son, whose name was Menelaus, and his father's Tyrannus, came and constrained the holy (man) that the bath should be closed and got ready. But it was not known to the holy (man) that any one was going into the bath with him. And the holy (man) gave orders, and the bath was got ready; and this Menelaus came to bathe, and took with him into the bath a harlot, and was with her in the bath. And when he came out from his bath, John arose and said to him: "Hither come not thou again, because thou hast done a great disgrace to this person of thine, which is created in the image of God, in that thou hast gone in with a harlot, and not been ashamed that thou hast seen her shame and she thine." And Menelaus was enraged with the holy (man) and struck him. And S. John said to him: "If thou comest hither, thou shalt not depart hence."
And after two days, he sent two of his servants to get ready the bath. And when the bath was ready, he came to bathe, and brought the former harlot along with him. But S. John, by the agency of God our Lord, had gone out to look after those who kindled (the bath). And when he came, he asked: "Why is the door of the bath closed?" They say unto him: "Menelaus, the |20 procurator's son, is within." But when the holy (man) heard that he was within, and that the harlot was with him, he was grieved, and sighed, and was troubled. And he waited till both of them came out; and he did not look at them till they had put on their clothes. And when they were dressed after their bath, he turned and looked at them, and said to the youth: "To thee I say, may Jesus rebuke thee, whom the Jews crucified on the tree, and He died, and rose after three days, and He is God, and He ascended to Heaven, and is at the right hand of His Father; but thou shalt drop down and die on the spot." And straightway the Angel of the Lord smote him, and he died on the spot. And he was lying (there), and S. John was sitting beside him; and straightway the harlot went forth with a great outcry, with her hands placed on her head. And when they heard it around the bath, they came and saw with fear that the young man was dead and lying (there), and the holy (man) sitting beside him. And they looked on his face and perceived that it was Menelaus, the procurator's son; and lamentation and wailing ran through that whole street. And it was dinner-time, and his father was seated (at table), and expecting him to come up and dine with him. And they came in and said to him: "Lo, thy only son is dead and lying in the bath."
And Tyrannus arose in haste, and cast ashes on his head, and rent his garments ; and he made great haste coming to the bath to his son, and a great multitude with him. And he came, and went in, and saw his son dead and lying (there), and S. John sitting beside him; and they |21 seized hold on John, and laid fetters on his hands and feet, and thick collars on his neck. But the father of the youth was crying with a great outcry; and he commanded, and they stripped John, that they might see what he had on. And when they had taken off his coat and the worn-out shirt which he had on, they found on him a cross, which was suspended to his neck, and it was of wood. And the procurator, the father of the young man, commanded that they should take it away; and when they stretched out their hands to take it away, it had four tongues of fire, and they burned the hands of those who came near it. And the whole multitude cried out: "This man is a wizard; let this man be kept to-day in custody and be examined, (to see) how many companions he has." And the procurator commanded that S. John should be dragged away till he entered the prison house, whilst the youth his son was being buried. But S. John cried out, "The youth is not dead;" and his father gave orders, and they lifted him up and turned him over, and he placed his mouth against his, and he was like a stone without sensation. But the holy (man) said, "He is not dead," solely that they might see that he was already dead. And the holy (man) said unto them: "If he be dead, I will bring him to life." And whilst they were dragging away S. John that he might go to prison, Secundus the bath-keeper was standing by and weeping passionately |22 with sobs among the crowd. And S. John was begging of Tyrannus that they might call Secundus the bath-keeper ; and the procurator ordered, and they laid hold of Secundus and brought him in to him. And Secundus was weeping for John's sake, for he imagined that John would be put to death; but the father of the youth thought that he was weeping for the youth. And the holy (man), being bound, answered and said to Secundus: "Fear not, Secundus! and be not grieved; to-day it is the will of the Spirit of holiness to make manifest the truth."
And the crowd was great and agitated. And S. John begged the procurator to order the crowd to be silent; and he ordered and the crowd was quiet. And S. John stood up, and cried with a loud voice and said: "To thee I say, (thou) youth Menelaus, in the name of Jesus the Messiah, (who is) God, whom the Jews crucified and killed in Jerusalem, and He died and was buried and rose after three days, and, lo, is above in Heaven at the right hand of His Father,—rise." And straightway he sprang up and arose; and the whole populace of the city marvelled. And the youth fell on his face before S. John, and saw the collars that were laid on his neck and the cord that bound his hands and feet; and the youth loosened them, and kissed S. John's toes. And the youth drew nigh, and stood on a place that was elevated, and beckoned with his hand, and began to tell from the |23 commencement, how he had come to the bath, and all that had happened; and he told with a loud voice before the people, how he had committed fornication with the harlot, and how the holy (man) had bidden him not to come (again). And they began to cry out, "What did he do to thee that thou didst die?" He says to them: "Thus he said to me: 'May the Lord Jesus rebuke thee, whom the Jews crucified in Jerusalem, and He died and was buried, and rose after three days, and ascended to Heaven, and sat down at the right hand of His Father;' and straightway the angel smote me and I fell down. And he took out and carried away my soul, and brought me nigh, and I saw the glory (of God) and a dreadful sight, which one of mankind is not able to narrate, such as I have seen; yet a little out of much, if this (man) who is standing before you bids me, will I tell."
And straightway the father of the youth fell upon his face before John, and said to him : "I beg of thee, sir, permit the youth to speak, and be not angry with him." And the holy (man) made a sign to the youth to speak; and the youth answered and said:
"I saw the chariot of the cherubim, (and) seraphim without number, who had wings, and they were covering their faces that they might not look upon the Creator, and were crying, 'Holy, holy, holy (is) the Lord Almighty, of whose praises Heaven and earth are full.' And I saw twelve men in one band, and in another seventy-two, and I counted them; and they were standing with their heads uplifted to heaven. And a right hand was stretched out from between the cherubim, like fire, and it commanded |24 them in a low and gentle voice: 'Go forth, teach, and baptize in the name of the Father and the Son and the Spirit of holiness; every one who believes and is baptized, shall live.' And I trembled; and being afraid, I drew near to the great troop of seventy-two, and was also entreating them to tell me, who this is; and they answered and said to me: 'This is the Son of God, whom the Jews crucified in Jerusalem; all this, my son, whatever thou seest, is dependent upon and subsists by His nod, and He upholds all the arrangements of the upper world, and by His power subsist all the creatures of the lower worlds; because He is the Power and the Wisdom of the Father, and He sent Him to deliver all those who cleave unto and take refuge with Him; and He draws and brings unto His Father all who believe in Him; and He it is who acknowledged, whilst walking on the earth, 'I am the living bread, who am come down from Heaven, and every one who eats of my body, shall live.' And when I had observed His true aspect, I looked upon the band of twelve, and saw this man there, who, lo, is standing before you, clad in glorious white robes, and standing at the head of the band of twelve, beside an old man; and the eyes of those eleven were looking upon him lovingly, as if he were offering some petition on their behalf, but his eyes were raised aloft, and he was weeping. And the old man drew nearand asked him, 'My son, why weepest thou and prayest thus?' |25 And I had learned, when I asked the band of seventy, that Simon was the name of the old man. And S. John complied with the wish of Simon and said to him: 'Because of the error of the city of Ephesus I am weeping, for lo, it is bound down, and its children, and worships the devils who dwell in the doomed images.' And I saw a gentle voice, which made a sign to him with the finger, (saying:) 'Go; all that thou hast prayed before me, shall happen.' And whilst trembling, I noticed him, that it was this man against whom I rose up to kill him in the bath, because he hindered me from fornication. And whilst I was marvelling at these many evidences, my soul heard his voice and came and lived; and lo, I stand before you. And now therefore, lo, I beseech him to let me draw nigh to the living sign, and to make me his disciple. And ye who have seen this wonder, do ye turn from error, and despise the images, and let us become disciples of His, and let us save our souls alive, and not destroy them with our own hands; and when He has consecrated us, then let us confess and worship Him, believing in the Father and the Son and the Spirit of holiness, now, and at all times, and for ever and ever, Amen."
And a great multitude had come and was assembled there; and they went forth unto them outside of the bath, the father of the youth holding (the hand of) the holy (man). And the youth was coming, with his hands |26 lifted up to Heaven. And they came and arrived at the great square in the midst of the city, and the whole city was assembled; and it was the ninth hour. And the whole city was agitated, men and women and children. And the priests, when they saw the sign that had taken place, and the youth standing up and become a preacher of the Gospel, said: "This is one of the race of our lady Artemis." But S. John was crying out: "I am a man subject to passions, and the Lord Jesus hath chosen me, the Son of God, who came down from Heaven, and entered by the ear of the Virgin, and dwelt in her womb nine months, and came forth from her without destroying her virginity, and lived in the world as a man, apart from sin, whilst He was God like His Father; and the Jews took Him, and crucified Him upon the tree in Jerusalem; and He died, and was buried, and rose after three days, and ascended to Heaven, and is seated at the right hand of His Father."
And when the procurator, the father of the youth, heard these things, he fell down on his face before the feet of the holy (man), and all the chief men of the city, from the ninth to the eleventh hour. And they were astonished, men and women, at these things; and the half of the crowd were crying out: "Verily, great is this mystery, and Jesus ought to be worshipped, for He is God." Others were saying, "Artemis ought to be worshipped." These, then, who were held worthy to believe, with their daughters and sons, were about |27 36,706 souls, on that afternoon, who were numbered in the evening and their number was given to the procurator. And when there was a great crush and tumult, and the day was on the wane, John encouraged the procurator to stand up, saying to him: "Arise, thou pleasant tree, that yields early fruit, whose smell is sweet and its odour diffused by the Gospel. Arise, my brother ! and bid thy nobles arise with thee. Arise, and thy head shall be lifted up, and not sink again. Do not worship me, who am a slave, made and created; but worship and praise Him, who formed us and created us." And all the nobles lifted up their heads, kneeling upon their knees, and looked on the holy (man), and saw his face like light ; and they bowed down their faces to the ground, being afraid, for they thought that at that time their lives would perish from among the sons of men. And being afraid, they lifted up their voices, crying out: "Verily, great is this God, who is newly preached in this our city; and these are (things) made and are not gods; and we are the servants of This (One), and will not again be perverted so as to bow down our head before idols which have not profited us and will not profit us We beg of thee, thou who art His servant, bring us near before Him, and let us know His ways, and make us look on His paths, for the good servant, who loves his master, knows to work his pleasure, and his master too hears him."
And the holy (man), when he heard these things, was |28 rejoicing in the Spirit of holiness. And he stretched out his hands to them, and made them rise, and said to them: "Peace be unto you, little flock, for your Father has willed to give unto you the kingdom which is reserved for His friends. Arise, new congregation, which has assembled to-day to hear the Gospel of Jesus, the Son of God. I beg of you, my brethren, salute one another with a holy kiss, because the time is short, and the sun has finished his course, which he was commanded by This (One), whom I preach unto you, to run; and especially too, because there are here persons, who have not yet tasted bread or water." But they were crying with a loud voice: " Sweeter far are Thy words to the roof of my palate than honey to the mouth; for verily we are hungry and thirsty, and we receive nourishment from thy pleasant word." But S. John besought the procurator that the crowd should be dismissed, praying in his heart with sighs and saying: "Lord Jesus, grant concord to our congregation; and let Satan be driven out, that he may not cast discord or sedition into this city, and people die (thereby)."
And the procurator arose and beckoned with his hand that they should be quiet. And when they were still, he began to speak with them, and answered and said: "My brethren and children and friends, if it be pleasing unto you, let us depart at this time from one another; and to-morrow morning I wish that you should assemble |29 at the theatre; and whatever is the will of the Spirit, which we have heard from the mouth of this man, we will do. For this is fitting for us, that all night each man in his house should offer up prayer and entreaty before our Lord, who is in Heaven and brings us nigh unto His Father, on account of our sins, because we have let our feet go astray from His way. If He willeth to mingle us with the bands of those that praise Him, (it is well); and if not, he will (yet) deliver us from the fire that is laid up for the worshippers of idols."
And when the clerk had finished this proclamation, the whole multitude cried out with a loud voice: "Peace be unto thee, thou wise ruler! peace be unto thee, thou wise chief! Peace be unto thee, thou goat, that hast entered (into the fold) and become a lamb! Thou hast shown to-day thy love to us; to-day thou hast become a true chief unto us, and hast given us counsel that we might live and not die."
And when they had finished their outcry, after the nobles had quieted them, the multitude dispersed, and began to go away rejoicing. And the priests of Artemis assembled, and blew horns and lighted lamps; and the |30 gates of the temple were opened; and all the people of Ephesus ran to the temple, as was their custom. And the procurator was enraged, and wished, he and the nobles, to send and massacre the priests, because they had made an assembly without their order. But S. John threw himself upon his face and besought them, (saying): "Whosoever keeps my word and loves our Lord Jesus, let him not go and injure them there, because they too, through your prayers, shall draw nigh unto the mystery of life, and become brethren of ours." And then they obeyed the holy (man).
And some of the nobles, whose names were Antoninus, Marcellus, Epiphanius, and Fortunatus, gave orders, and their slaves ran and brought a hundred and fifty lamps of papyrus to give light, and said by way of petition to the procurator: "It beseems us not to go away this whole night, lest the city be set on fire by the hands of the worshippers of idols, and they be saying, 'Because they forsook the fear of Artemis, fire has fallen in their houses,' and they blame Artemis, whilst she (really) can do nothing; and especially, that there may be no murders."
And when the multitude heard these things, they took S. John upon their shoulders, and ran; and from their joy they did not know what they were crying out. And the foremost ran (and) opened the doors of the theatre; and the procurator and his nobles went in with great pomp. And they ran to spread (carpets) and arrange |31 (a seat) for him, according to custom. And the procurator said: "It is not fitting for me any longer to sit upon the throne; take (it) away from here." And the whole multitude came into the theatre and there was a great tumult. And the sun was set about two hours. And some of the councillors of the procurator besought of him that a thousand men might go out, and perambulate the city, and keep watch till dawn, that no harm might happen, since S. John had begged that no one should be killed; " and if they catch any man, let them say to him: 'There are two watches in the city, one made by Satan in the temple of Artemis, and one made by our Lord Jesus in the theatre; to whichsoever thou choosest to go, go.'" And when the multitude heard these things, they were glad, and stretched out their hands to Heaven, saying: "Glory to Thee, Creator of Heaven and earth, and of night and day." And the procurator commanded, beckoning to them with his hand, that they should be quiet, and said to them: "Let not our assembly become uproarious and tumultuous, but let us be still, and hear the word of life, and see by what we live." And he commanded, and they brought S. John to the highest row (of seats), and the nobles sat beneath his feet. And the procurator was standing, and did not wish to sit down, saying: "I beg of you that I may stand, that, if there be a man who is weak in his body, I may go over and awaken him that he slumber not." And he could hardly be persuaded |32 to sit down. And when he had sat down, there was a great silence.
And when they were quiet, S. John sprang up, and stood, and beckoned to them with his hand to keep silence; and brought out the cross that was on neck, and looked upon it, and laid it on his eyes, and kissed it. And after he had wept, he stretched out hi right hand, and signed with it the whole assembly, and placed it on the highest row (of seats), which was the most eastern of all, and had lamps placed before it And they cried with a loud voice and said: "Thou servant of Jesus, declare unto us, what this is that thou hast done unto us." And the holy (man) beckoned unto them, and they were silent; and he began to speak and; said: "Beloved children, whom the Gospel hath won, this is the Cross of the Son of God, who was eternally with His Father, and He made these heavens and these stars that are arrayed in them, and on Him depend all His creatures. And I have made this Cross a bulwark for you, that Satan may not come, and assemble his demons, and make sleep enter into you or heedlessness of mind." And they cried out: "To us this night is day, for now life is come nigh unto us." And they quieted one another. And when they were quiet, all the people ran; and when they had run, they turned their backs to the west, and fell down on their faces before the cross to the east, and were weeping and saying: " We worship Thee, Son of God, who wast suspended on the tree." And the procurator was lying prostrate before the cross |33 and he went (and) stood in front, and said: " We worship Thee, Father and Son and Spirit of Holiness, for ever, Amen." And they all answered, "Amen."
And they were saying to John : "By our Lord Jesus (we conjure thee), inform us how the Son of God came, and let us know, if we are drawing nigh unto Him, and if He will forgive us all the sacrifices and libations with which we have polluted ourselves." And the holy (man) stood up on the highest row (of seats), and began to speak with them, being full of the Spirit of holiness, and he made known unto them all the ordering of creation, and that the Son of God was with the Father from the beginning, and was not parted nor far away from Him, and that without Him nothing came into being (of) all that is in heaven and in earth, (of) all things visible and invisible. And being full of the Spirit of holiness, he was narrating before them from the Torah and the Prophets, and how God had compassion upon the body of the human race, which was taken in sin, and sent His only Son and He came, and entered by the ear of the Virgin Mary, and dwelt in her womb nine months, and from her was clothed with the body, whilst the height and depth were full of Him, and there was no place in which He was not; and whilst forming children in the wombs (of their mothers), He was with His Father; and when the nine months were fulfilled, He came forth from the womb of the woman, whilst she remained a Virgin, and her virginity was not destroyed but remains |34 for ever; and He grew tip as a man, He the Great One, who became small because He willed (it so); and when thirty years were fulfilled, He came to the Jordan for baptism, and was baptized by John, the son of Zacharias, who was His servant; and when this "Jesus was baptized and multitudes surrounded Him, the Heavens were rent, and His Father cried out over Him, and pointed Him out with the finger, (saying:) ' This is my beloved Son, in whom I take pleasure; hear ye Him.' And straightway He came up out of the water, and multitudes (were) around Him; and He, the Hidden One, who came into the world, began to perform those miracles, which He used to do secretly, so as to do them openly; for He was invited to a wedding-feast, and the wine ran short, and the bridegroom had none; and he commanded the groomsmen and the attendants to draw water and pour it into large jars, which were there. And when the attendants had filled out the water, He made a sign and looked upon the water, and it was blessed and transformed and became pleasant and sweet wine. And they all drank and were pleased; and I drank of it. And when He was teaching in the desert, and the day inclined to its close, after the sick had been healed, and the lepers cleansed, and the lamed walked, and (the eyes of) the blind were opened, those who had been healed were hungry; and the time was short, and there was no bread but three cakes of barleymeal. And |35 He commanded the multitude to sit down; and He gave orders, and they brought to Him these cakes; and He looked up to heaven, and blessed, and brake, and gave to them, and they ate, and left (some) over, and were satisfied. And those who ate and were satisfied, and carried (some) away, and went to their homes, were four thousand (men), besides women and children. And He sent us away, that we might go into a ship and sail on the sea, and He stayed behind on the dry land. And when the sun had set and it was dark, the sea arose against us, and we were tossed about all night. And in the fourth watch of the night, this Jesus, whom I preach unto you, came unto us walking on the sea, and we were afraid; and when one of the disciples, my companions, saw (this), he said to Him: 'Lord, if it be Thou, command me to come unto Thee upon the water.' And Jesus said unto him, 'Come.' And he walked and came unto Him. And our Lord Jesus came and entered into the ship, and there was a great calm. And these multitudes were astonished and said: 'Who is this, pray, that He commands the winds and the sea and they obey Him?' And when Jesus came to the land of the Gadarenes, they brought unto Him all those who were grievously afflicted with various diseases, and madmen, and paralytics, and lunatics, and the lame; and He healed them all. And now, |36 my brethren, there cannot be numbered or counted the cures and the miracles which this Jesus did, who is the Son of God. For just as He was seen bodily in this world He was doing these works also when He was concealed in His Father eternally. He appeared in the flesh from the Virgin, and wrought these signs openly that by them He might convict Satan, the father of falsehood and condemn him, and show the whole race of mankind, that every one who is drawn and comes unto Him He brings him near unto the Father who sent Him, and He does works like these. For He and His Father are one; and because the Father loved the world, He gave Him to the Cross, and He died for us and gave us life, and we live with Him, and every one who believes in Him, abides in Him. And as to what ye have asked of me and said unto me, 'If our iniquity will be forgiven us, and our sacrifices and our libations, and our impurity and our uncleanness, if we draw nigh unto Him,'— lo, I say unto you, if ye believe in Jesus, and resolve in your minds that ye will not again be mixed up with libations and the impurity of idols, and no man of you change (his mind), and ye do not worship the work of men's hands, but believe in the Father and the Son and in the Spirit of holiness, I will do what He said unto us and commanded us, when He was ascending to Heaven to His Father; and I will cry unto Him, He will blot out your sins, and forgive your faults, and make white your stains; and I will anoint and soften |37 with oil your knees, which you have bent, and the evil one, our enemy, has lacerated them, making them bend before his idols, which have been made by him a dwelling place for his devils; and I will sign for you with His Cross, which is the sign of life, the head which He has bowed down to the ground, and (which) is glad that it is bowed down, because it is created in the likeness of Him who created it; and I will place a seal upon your foreheads, that when he sees that ye are the asylum of this Lord, he may flee and say: 'These were my kids, and were joined unto me that they might become big he-goats, and might butt with their horns all armies; but now the Son of the Father, who bowed Himself down and became flesh from the Virgin, has taken them and made white their colour, which was (the colour of) the darkness in which I am shut up; and He has made them new lambs, and lo, they dwell with Him.' And this mouth of yours, which was fed fat at the table of bitter herbs,— and lo, the deceiver is proud, because he thinks that he has made you food for the serpent, I will open it, and place in it the living bread, which is the body of God, and gives life to every one who believes in Him; and I will make you swallow the blood of the Son of God, which was rent on Golgotha with the spear, of this Jesus, whom, lo, I preach unto you, who, even when ye are dead, is buried with you, and His body and His blood remain in your flesh, and He will raise you up |38 and ye shall arise. Through this body ye shall come without corruption, and not to the fire or the torment, and ye shall not see the worm that dies not, because ye have believed in the name of the Only (-begotten), that He is the Son of God, and in truth He is the Life-giver of the world."
And after these things, the whole assembly in the theatre cried out and said: "We beg of Thee, servant of the living God, do what thou pleasest, and let us participate in the living Mystery, that we may live and not die; and this in haste."
And the holy (man) commanded the procurator that he should have a place (made) in one of the corners of the theatre; and the stone-cutters came, and set to work in that very hour, and made (a place) like a cistern, and turned the water-pipe, which went into the theatre, into the cistern, and the water came and the cistern was filled. And it was spacious on every side, twelve cubits in length and twelve cubits in breadth, and it was two and a half cubits deep.
And the holy (man) besought the procurator to command and let fine, scented oil come, seventy pints. And he commanded, and it came, and a vat was filled with it. And the holy (man) drew nigh, and kneeled down, and looked up to heaven, and cried out in the midst of the theatre: " Holy is the Father and the Son and the Spirit of holiness for ever, Amen." And the whole assembly answered, "Amen." Then John made the sign of the |39 Cross over the oil, and said with a loud voice: "Glory be to the Father and to the Son and to the Spirit of holiness for ever, Amen." And again the third time he said: " Holy is the Father and the Son and the Spirit of holiness, Amen." And straightway fire blazed forth over the oil, and the oil did not take fire, for two angels had their wings spread over the oil and were crying, "Holy, holy, holy, Lord Almighty."
And the people, when they saw these things, were afraid with a great fear, and fell on their faces, and were worshipping to the east. And when the oil was consecrated, then the holy (man) drew near to the water, and signed it, and said: "In the name of the Father and of the Son and of the Spirit of holiness, for ever, Amen." And the whole people cried, "Amen." And straightway these two angels came and hovered over the water, and were crying, "Holy, holy, holy, Father and Son and Spirit of holiness," after him. And S. John cried after them, "Amen."
And John answered and said to the whole assembly: "Arise in the power of God!" And they all arose with fear, and their hands were stretched out to Heaven, and they were crying out, saying: "Great is this mystery! We believe in the Father and in the Son and in the Spirit of holiness." And it was about the eighth hour of the night. Then the procurator drew near, and fell on his face before John, and said to him: "What is it |40 necessary for us to do?" And S. John said to him: "Strip off thy garments from thee." And when he had stripped, the holy (man) drew nigh, and took oil in his hand, and made him a cross on his forehead, and anointed his whole body, and brought him nigh to the cistern, and said to him: "Descend, my brother! who art become a new firstling, which enters in at the head of the flock into the fold of the owner of the sheep. Descend, my brother! for the lambs are looking at thee, and running that they may go down, and become white, and get a new fair fleece, instead of that which is rent by ravening wolves." The procurator says: "What must I say, and then descend?" John says to him: "According as thou hast seen, and found true, and believed." And the crowd was silent, as if there was not a man there, that they might see what the procurator and John would say. And the procurator stretched out his hands to Heaven, and cried out, weeping and saying: "I believe in the Father and in the Son and in the Spirit of holiness;" and he leapt down into the font. Then the holy man drew near, and placed his hand on the head of the procurator, and dipped him once, crying out, "In the name of the Father;" and the second time, "In the name of the Son;" and the third time, "In the name of the Spirit of holiness." And when he had come up out of the water, then he clothed him in white garments, and gave him the (kiss of) peace, and said to him: "Peace be unto thee, thou new bridegroom, |41 who hadst grown old and effete in sin, and, lo, to-day art become a youth, and thy name has been written in Heaven."
Then the whole multitude was agitated, and hastened eagerly (to try) which should run down into the font. And all the chiefs were standing around the font; and they signed to the crowd with their hands to be silent. And the whole crowd were crying out, saying with simplicity: "Brethren and fathers, let us run and anoint ourselves with this holy oil, and bathe in this water, and become white, lest perchance either the water become exhausted, or the oil run short."
Then the holy (man) cried out to them and said: "Be quiet, blessed flock, for your Father, who is in Heaven, has willed to give unto you His kingdom, because ye have believed in His beloved Son." They then straightway were quiet. Then the holy (man) drew near and said to the procurator: "Come, sit down on the fair upper row (of seats); for to-day it is fitting that thou shouldst be honoured, for there is joy in Heaven on thy account." And they spread cushions for him and he sat down.
Then he made a sign unto them with his hand to be silent. And when they were silent, then he began to speak with them, saying: "Verily today life has come nigh unto us. Now then, if this holy (man) gives me leave, I will speak." Then the whole crowd cried out to John and said: "In the name of Jesus, bid him speak." And John said to him: "Speak, my lord, whatever thou pleasest." |42
Then the procurator said: "Hearken, my brethren! When I was (first) dipped, I opened my eyes and saw, not that I was going down, but that I was going up to Heaven. And the second time, I looked and opened my eyes, and saw a right hand holding a reed and writing. And the third time, I heard a voice saying: 'The sinner, the sheep which was lost, is found; let him come in.' "
And S. John straightway clasped his hands tightly behind him, and threw himself on his face before the cross, and cried out: "Glory be unto Thee, Maker of all creatures, who hast sent Thy beloved Son, and He walked upon earth, and gave us power to go forth (and) preach His gospel in the world, and turn the erring to repentance.'' Then he spoke to the nobles, and they took off their garments, and he drew nigh (and) anointed them, and baptized them in the name of the Father and of the Son and of the Spirit of holiness. And when they were baptized, then he baptized the whole crowd, from the eighth hour (of the night) until the sun rose. And a great multitude assembled and came; and when it was morning, they ran and brought their children, and the holy (man) was giving them baptism till the fifth hour. And those who received baptism were , souls. Then the whole multitude departed for that day.
And the procurator took the holy (man) to his house, and they were rejoicing and glad; and he was in his |43 house three days. But on the third day the holy (man) begged that they would let him go (and) dwell in one of the mountains. And he sent and assembled all his free men, and they were beseeching John to remain in the palace; but he was unwilling to be persuaded, for he said: "I must wander about through all Asia, and also in the country of Phrygia." And when he saw that they were distressed and were weeping, he said to them: "If it were the will of the Spirit of holiness that I should go, ye should not be distressed; but now I will remain and abide with you. Let us go out then, and go about through the whole city, and I will look where it is fitting for me to dwell, for the Apostles my fellows are coming unto me.'' And these words seemed good unto them; and the procurator took his seat with pomp, and all his nobles were going before him. And whilst they were going round, the holy (man) said: "I beseech you, my brethren, to show me the temple of these erring ones." And the procurator came with his retinue to the temple of Artemis, and they were wishing to slay the priests and to burn her temple with fire. But John was beseeching (them) that no man should be slain, saying: "These will come and turn to the knowledge of the truth; let us not destroy them with the sword." And when the holy (man) came and saw them and the temple of folly, there was there a place which was elevated; and he saw that place, and said: "I wish to dwell here." And the procurator and the nobles commanded (them) to |44 make a palace for him there. But he said: "No, by the Lord Jesus; if ye build anything, I will not dwell in it and I wish for nothing but a hut alone." And, straightway they brought (materials) and made for him a hut, which was above the temple, and he was sitting under it. And when he had sat there a long, time, there were assembling unto him all those who believed in Jesus the Messiah our Lord, and were being baptized; and he was communicating unto them the body and blood of Jesus. And there was a hut above, the temple of Artemis; and the holy (man) was sitting, and beholding the uncleanness which took place there.
And after three months and ten days, the priests were assembled, and went round (and) informed the congregation of the heathens, (saying): "We must celebrate a festival to our goddess; but let every man prepare whatever he can, both oxen and sheep, and let us sacrifice (them), and see why our goddess is angry with us." Then the heathens were assembled, and prepared and made a feast, and sacrificed unclean sacrifices. And when they were assembled, John was standing above in the hut and looking at everything that took place. And kneeling before her, they said to the priests: "Ask her for what reason, and learn of her why she has neglected and is angry with us men." And there was dissension in the city. Then came Legion,— the sister of her who fell into the sea, she and the swine,— and spoke in the |45 doomed image; and the priests listened and were hearing from the mouth of the image the sound of a humming like that of bees; and they made the heathens keep silence, and drew near, and laid their ear on the mouth of the image, and the devils gave forth a voice and said: "That hut will destroy this temple; fight not with him. For as said that master of ours, he fought with the Master of this (man), and the Master of this (man) overcame him. See then and be ye also afraid of him. And we are afraid lest his Master come to the help of this (man), and be enraged, and cast us into the deep, and our master be deprived of two Legions. We then, lo, are fighting that we may not be conquered; and if he conquers us, we shall be reckoned as if his Master had conquered our master." And the priests were trembling (with fear), and answered and said: "We ask of you, my lords, who is this man's Master?" The devils say: "He is the Son of God, who came down from Heaven; and our master did not perceive when He came down. And He became man, and died on the Cross; and our master imagined that he was a mere (man). And He rose on the third day from the grave and, lo, He is in Heaven, and is assailing us." And the priests when they heard these things, were amazed and astonished. And the multitudes say unto them: "Why are ye amazed?" And the priests answered and say: "Artemis has said that this hut will destroy this temple, and all who are initiated into her mysteries are afraid |46 of this; and accordingly they are beseeching us to be afraid of this man, who dwells in this hut, who, if he will and command, will destroy us in the abyss."
And the multitudes were straightway crying out: "We renounce this Artemis, in whom there is no use; for if of this (man), who is a slave or a disciple, the strength is so great, (that of) his teacher or his master (must be) as much again." And they were beating their faces and saying: "Alas, what has befallen us? for our possessions have been consumed in libations, and we have gained loss for our souls." And the priests said: "Ye are men of sense; whatever is good in your eyes, do; but we will worship and honour Him who is able to make alive and to destroy." And they ran down from the altar, and with speed went up to the holy (man), and cast themselves upon their faces before the holy (man). And the whole crowd cast cords about the image of Artemis, and pulled it down, and dragged it along, whilst bands were crying out before it and behind it: "Thou destroyer of our lives, arise, deliver thyself! Not from heaven didst thou descend; artisans made thee in a furnace."
And S. John saw that the priests were lying on their faces, but he spoke not with them, nor they with him; and he kneeled down among them, and made them look to the east, and was praying and entreating. And whilst the crowd were crying out and dragging along the image of Artemis, the multitude, who had before received baptism within the theatre, were applauding them in stoles and robes, and were saying: |47 "Come in peace, our brethren and children; let us all have one spirit. Come in peace, O congregation that was estranged from its Master, and lo, to-day has repented and been united with the number (of the chosen). Come in peace, O flock, that was led captive by Satan, and which its Master has brought back that the ravening wolves might not rend it."
And when the procurator heard the tumult and great outcry of the whole city, he was afraid, and arose (and) came from his palace, and went up to S. John, and found him kneeling. And the procurator made a sign with his hand that they should desist from (their) outcry. And he commanded and strong men arose to restrain the crowd from going up to John. Then the procurator said to S. John: "Arise, my lord, and sign this new congregation; for if not, their lives will perish for crying out. For lo, I see aged men whose garments are wet with tears and sweat." Then the holy (man) lifted up his head from prayer, and said to the procurator: "I was interceding for them before our Lord Jesus the Messiah, that He would bring them in and bring them nigh before His Father, and pray on their behalf; for He is the door, and through Him a man goes in, and finds pasturage; and without Him, a man is not able to draw nigh unto the Father; and He gave the law from mount Sinai."
Then the holy (man) arose and looked on them from above, and signed them with the sign of the Cross; and |48 they all fell upon their faces before him, crying out with grief and sobbing: "We have sinned and done wrong and committed evil, and we knew it not until today. Have mercy on us, Lord! Lord of Heaven and earth! for henceforth we abjure all idols."
Then the holy (man) cried unto them from above: "Arise in the might of our God! Arise in the name of our Lord Jesus the Messiah, His beloved Son!" And straightway they arose, and were lifting up their hands to Heaven and crying out: "Glory unto Thee, God, the Maker of Heaven and of earth! Our Lord hath appeared unto us; and we know that Thou art the true God, and that by Thee this youth was sent to the city of Ephesus." And a cloud was overshadowing the city; and straightway there was a low thundering. And the whole crowd fell upon their faces for fear and say: "We praise Thee, Thou hidden God, who art invisible, and lo, hast been revealed unto us because we sought Thee. We confess Thee, and there is no other God but Thee."
Then S. John spake with them, and was expounding unto them from the Law and from the prophets, and was teaching them concerning our Lord Jesus, proving and showing unto them concerning our Lord Jesus, that He is the Son of God. And they, after they had received the faith, were beseeching that they might receive the sign of baptism, crying out and glorifying God. And the procurator besought the holy (man), |49 saying: "If thou pleasest, my lord, let criers go forth in the city and proclaim, 'Whosoever believes in the Son of God, let him come (and) bathe, and be cleansed of pollution;' and as for us, let us go to the place where the font is, and every one who comes, give him the sign, and let him live and not perish." S. John said to the procurator: "Well hast thou spoken, my lord; thus will we do, according to thy command." And straightway both of them arose, and the procurator made a sign with his hand that they should be quiet. And when they were quiet, he said to them: "To you we speak, ye new children, whom the Gospel of God hath won. Today, we being all assembled without tumult, go to the theatre, and there ye shall receive the sign of life." They then, being assembled, drew up bands in order, whilst they were crying out and saying to the procurator: "How must we chant and sing?" The procurator says unto them: "Thus say and sing, until ye enter in, 'Glory to the Father and to the Son and to the Spirit of holiness! Lord have mercy upon us.'" And the sound of their outcry was going outside of the city more than five miles.
And they came and entered into the theatre. Then came the procurator and John, and entered into the theatre. Then the holy (man) answered and made a sign with his hand that the crowd should be quiet. And when they were quiet, the holy (man) stood up on the steps and |50 said: "Arise in prayer." And they looked to the east, and fell on their faces, and were saying: "Lord, have pity upon us." Then the priests, when the whole people were lying on their faces, came (and) entered last of all, and were walking barefooted and girded with sackcloth, with dust cast on their heads and their faces covered with soot, and were lamenting and crying out: "Thou God, who dwellest in Heaven, have pity upon us; we have sinned before Thee, and have caused many souls without number to sin; it is not hard for Thee to forgive us, if Thou wilt."
And when they had said these things, John arose from his prayer and said: "Arise in the might of God." And when they had arisen, he concluded the prayer, and they all answered "Amen." And he turned, and looked upon the seven priests, who were standing in vile attire, with their heads inclined to the east and their hands raised to Heaven, and tears without end were running from their eyes and dripping down upon their blackened cheeks. And when the holy (man) saw (them), he was grieved and wept, and the procurator with him; and the whole crowd was weeping. And the holy (man) kneeled down, and prayed, and said: "Merciful God, the Father and Sender of our Lord Jesus the Messiah, Thou, Lord, hast said, 'If the dinner turns from his sin and does righteousness before me, through that righteousness, which he hath done, he shall live.' I ask of thee, Lord, |51 have pity upon the work of thy hands, and be not disgusted with it. Let these be received, who were perishing like sheep which have no shepherd, and let them praise Thy great and terrible name and Thy dear Son our Lord Jesus the Messiah, for to Thee and to Him and to Thy holy Spirit is glory and honour for ever, Amen." And the whole congregation answered "Amen."
Then he arose and called them, but they were not able to speak for weeping and sobbing. And he drew near unto them, holding the procurator by his hand, and spake with them, and they did not speak. And the holy (man) made the sign of the cross upon the forehead of each one of them. Then there was an outcry from the whole crowd, and the tears of S. John were running over. And he said unto them: "Take courage; there is no cutting off of hope. Hope was given to men by the birth of the Son of God from the Virgin. Open your mouths and speak with us. We are your members, and are formed of the same material of which ye are formed. We are created by one God, and are one soul. Fear not; He will not cast you off; He will not reject you; He will not be disgusted with you. I have learned of Him, that if ye believe in Him, ye shall rejoice at the table of His kingdom." Then those priests answered and said before the crowd: "How can our deceitful mouth speak? What can we say? for the face of our heart is blackened more than our external face. We cannot open our mouth to speak. But this we know, and |52 believe, and declare true, that there is one God, who created the world by His grace, and His only (and) beloved Son, our Lord Jesus the Messiah, who put on the body from the holy Virgin; and whether we die, or whether we live, we know no other man. Woe to us then, if He has not mercy upon us and does not forgive us; because we have much property and gold that passeth away, and with these souls we have acquired it."
And the procurator had a wish that they should draw near to him, because they were far from the crowd and were standing alone. And when they went to bring them near and make them stand in the midst, the priests say: "We beg of you, do not defile your hands with our stench. "We will not draw nearer than here, until He wills it in whose name we have believed." And it was about the third hour of that day.
And the holy (man) answered and said to the procurator: "Command, sir, that water come into the font. We must baptize this assemblage, and speak to them the word of life. And command that tables be (laid out) through the whole city, and whosoever wants food, our Lord Jesus, who satisfied thousands in the desert, will prepare (a feast) before him." Then the procurator called Menelaus his son, who became alive, and said to him: "Take unto thee ten men, and let each of them go and provide for thee a hundred men of those who have received the sign of baptism, and let them lay the tables, |53 and make ready a great banquet." And they went and did according to the command of the procurator.
And S. John arose from the bench on which he was sitting, and came to the priests, and took hold of the hand of their chief, whose name was Apollo, and of the hand of another, whose name was Dionysius, and drew them near to him, and was speaking to them the word of God, and was interpreting (it), and exhorting them. And Apollo and Dionysius the priests were saying aloud: "Have pity upon us, Son of God, and bring us nigh unto Thy Father, we beg of Thee. If we are to be punished for our wickedness, let not these be punished, for we have led them astray from Thy path. We beg of Thee, merciful Lord, have mercy, Lord, upon our wickedness. If Thy righteousness judge us, let not these be judged, for ours, Lord, is their corruption." And the whole people was weeping.
And when the font was prepared, the procurator commanded, and oil was brought. Then S. John arose, and prayed, and said: "Glory to Thee, Father and Son and Spirit of holiness, for ever, Amen." And they answered after him, "Amen" And he said: "Lord God Almighty, let Thy Spirit of holiness come, and rest and dwell upon the oil and upon the water; and let them be bathed and purified from uncleanness; and let them receive the Spirit of holiness through baptism; and henceforth let them call Thee 'Our Father who art in |54 Heaven.' Yea, Lord, sanctify this water with Thy voice, which resounded over the Jordan and pointed out our Lord Jesus (as) with the finger, (saying,) 'This is my beloved Son, in whom I am well pleased, hear ye Him.' Thou art here who wast on the Jordan. Yea, I beseech Thee, Lord, manifest Thyself here before this assemblage who have believed on Thee with simplicity, and let the nations of the earth hear that the city of Ephesus was the first to receive Thy Gospel before all cities, and became a second sister to Urhāi (Edessa) of the Parthians." And in that hour fire blazed forth over the oil, and the wings of the angels were spread over the oil; and the whole assemblage was crying out, men and women and children, "Holy, holy, holy, Lord Almighty, of whose praises Heaven and earth are full." And straightway the vision was taken away.
And the priests fell down on their faces and wept. And S. John drew nigh and raised them up, and they said: "We believe in the name of the Father and the Son and the Spirit of holiness, and we will never know aught else." And John drew near, and washed them (clean) of the soot, and anointed them with oil, and baptized them in the name of the Father and the Son and the Spirit of holiness, for the forgiveness of debts and the pardon of sins. And S. John said to the procurator: " Command that they go and fetch fine white bread and wine, whilst the whole multitude is being baptized." |55
And they went, (and) prepared, and made ready every thing. And when the whole multitude was baptized, the priests say: "Brothers and fathers and sons, today we bear the Cross of our Lord Jesus the Messiah. Why stand over the gates of our city the images of the daughter of Satan? Let us go (and) pull them down and burn them, and place over all the gates the Cross of our Lord Jesus the Messiah." And the whole multitude were crying out, "Where ought we to make a church?" And S. John was glad and rejoicing; and he said to the procurator: "Look, sir, where it pleaseth thee." And they chose a place which was fitting, and bore the cross and came thither, and set up there the cross, and over the gates of the whole city crosses. And the holy (man) prayed, and offered the (eucharistic) sacrifice, and let them partake of the body and blood of the Messiah; and thither they were assembling every Sunday, and were breaking (bread) together, and were partaking of the body and blood of our Lifegiver.
After these things, when the Gospel was increasing by the hands of the Apostles, Nero, the unclean and impure and wicked king, heard all that had happened at Ephesus. And he sent (and) took all that the procurator had, and imprisoned him; and laid hold of S. John and drove him into exile; and passed sentence on the city that it should be laid waste.
And after three days, believing men of the city assembled, and counselled one another and said: |56 "Let us assemble at the church, and see what each man is willing to give, and take a bribe, and offer it to this wicked ruler, and he will give up to us this (man), who turned us away from error unto our Lord." And when they had taken counsel thus, they collected three hundred pounds of gold, and took ten men, and they went on board a ship to go to Nero, the wicked king, and give the bribe, and bring back the holy (man).
And when they had gone and entered into Rome, at midnight, when the impure Nero was asleep, the Lord sent to him an angel; and he appeared to him in a flame and bearing a sword, and awakened him. And when he had opened his eyes and looked upon him, he cried out and said: "I pray thee, what I have to do with thee?" The angel says to him: "Send back the man whom thou hast taken from Ephesus and cast into exile; and if not, this sword shall enter into thy unclean heart before the sun rises." And the angel smote him and took away his speech, and he was howling like a dog. And his slaves came in when they heard his lamentation, and said to him: "What is the matter with thee, my lord the king?" And he made a sign, and they brought him ink and a sheet of paper, and he wrote: "Straightway, — if it be possible, today,— let John, the son of Zebedee, the Galilean, whom I took away from Ephesus, pass the night in it." And he wrote also, and sent (word) to Ephesus quickly, that every one who was in prison, should come out and do as he pleased. |57
And there came sailors and men clad in arms, and took the letters written by the king's hand, and went on board ship, and went (and) found John at midday kneeling and praying. They say to him: "The king has commanded that we should convey thee to the place where thou wast." And they took him, and went on board ship, and sailed on the sea in peace, and brought him to the gate of Ephesus, and returned to Rome.
And those men who had brought the bribe, when they heard that the holy (man) had returned to Ephesus, said: "We worship Thee, Father and Son and Spirit of holiness, who hast done what Thy fearers wished." And they went on board ship, and brought those three hundred pounds (of gold with them), and came. And when they had entered Ephesus, they showed the gold and narrated all that had happened, and there was joy through the whole city; and they took counsel one with another, and deposited the gold in a house, and hired artificers, and built with it two churches for the worship of our Lord Jesus the Messiah.
And S. John went up (and) sat in the hut; and all the free men of the province of Asia gathered together unto him, and he was teaching and preaching concerning our Lord Jesus; and the word of Nero was established over his own place, but he did not dare again to give orders regarding the province of Asia. It was this wicked man, who slew Paul and Peter.
And after a long interval, when the Apostles |58 heard all that had happened in the whole country of the Ephesians, they were amazed, and said: "This thing is not great for our Lord Jesus, hut to us it is wondrous." And Paul was asking and inquiring of the Apostles, that he might hear the history of S. John; and every day and every hour he was supplicating before God, that he might be deemed worthy to see him.
And when the Gospel rose upon the world, the Spirit of holiness willed, and Matthew was moved and composed the Evangel; and after him, Mark; and after him, Luke. And they wrote, and sent (word) to the holy John that he too should write, and informed him concerning Paul, who had entered into the number of the Apostles. But the holy (man) did not wish to write (a Gospel), saying that they should not say "He is a youth," if Satan cast dissension into the world.
And when the Apostles had travelled about in the countries, and had planted the Cross, and it had spread abroad over the four quarters of the world, then Simon Cephas (Peter) arose, and took Paul with him, and they came to Ephesus unto John. And they rejoiced with a great joy, and were preaching concerning our Lord Jesus without hindrance. And they went up to the holy (man), and found him praying. And they saluted one another, and rejoiced with a great joy, |59 and narrated to one another all that our Lord Jesus had done, and appointed (as) priests believing men.
Peter and Paul entered Ephesus on a Monday, and for five days they were persuading him, whilst rejoicing, to compose an Evangel, but he was not willing, saying to them, "When the Spirit of holiness wills it, I will write." And on the Sunday, at night, at the time when our Lord arose from the grave, the Apostles slumbered and slept. And at that glorious time of the Resurrection, the Spirit of holiness descended, and the whole place, in which they were dwelling, was in a flame; and those men who were awake, awakened their fellows, and they were amazed. And John took paper, and wrote his Evangel in one hour, and gave it to Paul and to Peter. And when the sun rose, they went down to the house of prayer, and read it before the whole city, and prayed, and partook of the body and blood of our Lord Jesus. And they came to the holy (man), and remained with him thirty days; and then they came to Jerusalem, to Jacob (James), the brother of our Lord, and thence they came to Antioch.
And the holy (man) sat in the hut summer and winter, until he was a hundred and twenty years of age, and there his Master buried him in that place, as Moses was buried on Mount Nebo.
Every one who believes, and gives credence to the signs, which our Lord did by the hands of the Apostles, shall find mercy at the day of judgement. And to the |60 Spirit of holiness, who is in the Father and the Son, everything is easy. And let the children of the Church, without division, offer up praise, without investigation, to the Father and to the Son and to the Spirit of holiness, for ever, Amen.
Here ends the Doctrine of John the son of Zebedee, who leaned on the breast of our Lord Jesus at the supper, and instructed and taught and baptized in the city of Ephesus.
The history of John, the son of Zebedee, who lay upon the breast of our Lord Jesus at the supper, and said, "Lord, who betrayeth Thee?" This history was composed by Eusebius of Cזsarea concerning S. John, who found it in a Greek book, and it was translated into Syriac, when he had learned concerning his way of life and his birth and his dwelling in the city of Ephesus, after the ascension of our Lord to Heaven. 1
After the ascension of our Lord to Heaven, when the days of Pentecost were fulfilled, and the Paraclete had come to the upper chamber, and all the Apostles were filled with the Spirit of holiness, and were speaking each one of them with a separate tongue — then after (some) days there was the wish to each one of them being full of the Spirit of holiness, that they should go forth to |4 proclaim and preach the truth of the Only-(begotten), the Word God, for the great hearing of the faith, to all nations that are under the heavens. After, then, that Simon Peter had finished his words, they said all of them one to another: " Now that our Lord Jesus has fulfilled all things that are necessary for our feeble race, it is necessary for us too that we should do with diligence all that He commanded us. For He said to us, when He was going up unto Heaven from beside us, as He was blessing us: 'Go forth, teach, and baptize in the name of the Father and the Son and the Spirit of holiness ; every one that believes and is baptized shall live.' For us too, then, my brethren, it is necessary to toil and labour throughout the whole world, and to go about in the countries, and to preach, and to teach all those who, in the worshipping of idols and with libations to devils, have kneeled before images, and fallen down (and) worshipped the accursed demons, the children of the left hand; and let us bestow our labour, and let light shine in the ear which the evil one has blinded, and let the father of lying be crushed beneath the feet of us all."
When these words had been spoken among the blessed assembly of the Apostleship, they parted from one another in the body, each of them being full of the Spirit of holiness, who proceeded from the Father and came unto them, as the beloved Son had promised them. |5
Each of them then went to such country and region as he was charged by the grace (of God). And it happened that when this holy virgin, namely John, the son of Zebedee, went forth, the grace (of God) accompanied him, through the Spirit of holiness, that it might lead him to the country of the Ephesians, where the head and power of idolatry was dominant. And when he had parted and gone forth from Jerusalem, he set his face to go to Ephesus. And on the third day after he had set out to proceed upon the journey, he took a cross of wood, and put it up towards the east, and kneeled, and was praying and saying: " Lord Jesus, now that Thy promise is fulfilled, and we have all received of Thy fullness, grant to the garland of Thy disciples, that wherever, Lord, they make mention of Thy birth from the Virgin, and Thy abiding among men, and Thy passion on the Cross, and Thy death and Thy entering within the grave, and Thy resurrection on the third day, and Thy ascension unto Thy Father to Heaven, the feeble race of mankind may be strengthened, which in its infancy the evil one deceived, and took captive, and led them astray to worship idols, and sacrifice to devils, and bow down to senseless stones. Yea, Lord ! hear and answer me. Let the devils and the legions of Satan wail, wherever one of us proclaims Thy Gospel; and let the whole assembly of the Apostleship be enriched with the sound of Thy praise thundering in every place. |6 Let the demons tremble at the voices that thunder in the midst of Thy Church; and remember Thy Church, which Thou hast bought with Thy precious blood, which Thy Father hath given that through Her all creation might be atoned for. Thou, Lord, art Light of Light; and because it seemed good unto Thee, in the love of Thy Father, Thou didst walk on earth, and didst humble Thy majesty, that Thou mightest raise us up from the degradation into which the slayer of man had cast us down through his envy. And Thou hast said, and we have heard with our ears of flesh, 'I and My Father are one,' and 'he that hath seen Me, hath seen the Father;' and in this confidence, Lord, my youth beseeches Thee to hear my prayer. For I too trust that I have received the Spirit of holiness with my companions, and of it, lo, have obtained and am full. And whatsoever I ask of Thy Father in Thy name, He will give to me; and nothing shall be too difficult for one of those who believe in Thee, but whatsoever they ask, they shall receive. Yea, Lord! grant me that I may abide in Thy Gospel, and may prosper in all the truth; because I speak the truth, that Thou art from the beginning, the Word that proceeded from the Father; and Thou didst appear to the world in the body (derived) from Adam, from the Virgin Mary, who was preserved in her virginity; and there was not (a time) when the, Father was without Thee, |7 or Thou without Him ; and Thou before us hast laid the foundations of the earth; and Thy mercy made Thee bow, and Thou didst enter by the ear of the Virgin, and didst dwell in her nine months, and didst come forth from her, and wast in the world, in contempt and littleness; and Thou didst choose us from the world, that the world might live through our preaching. Now then, Lord, I will go to that place to which Thy heavenly grace hath made me look; and may they be turned, and become (my) disciples, and be baptized in Thy name and in the name of the Father who sent Thee, and receive Thy Spirit of holiness, which has proceeded from Thy Father, and, lo, dwells in us; and may the graven images of error be destroyed ; and do Thou build for Thyself in the city of priests churches for Thy glorification, and, in place of the house of altars for the libations of demons, altars for Thy dwelling-places; and may these, who through our means are to take the road and paths to turn unto Thee, make praise ascend unto Thee at all times. Amen."
And when S. John had finished his prayer, our Lord Jesus spake with him. from heaven, and said unto him: " My peace I have given unto thee and have not left thee bereaved. Lo, I am with you unto the end of the world. Be not afraid, son of Zebedee! Go and preach, and take no heed what thou shalt say or what |8 thou shalt speak. But when thou hast converted this city and this country from error, another band too of the disciples, which is labouring in the Gospel, is destined to come and see all that I shall do by thy hands. Go, and tarry not."
And when He had done speaking with him, John arose, and was going on the way confidently, rejoicing in the joy of the Spirit of holiness. He was clothed then after the fashion of the raiment of Palestine, and was walking barefooted, and was going along and preaching in the cities and in the villages concerning our Lord Jesus the Messiah, forty-eight days. Some were saying, "He is a madman;" and others were saying, " No; let him alone; for this (man) has come from a far country, and knows not our mighty gods. But when he has entered in and learned, then he will love them and sacrifice unto them." But many people of Asia heard him gladly, and believed, and thought his preaching true; and he baptized of them in three days about two hundred souls, and made them lay hold on the path of truth.
Then S. John went forth and journeyed to come to the city of the priesthood. And his sustenance was, from the ninth to the ninth hour once, when he had finished his prayer, bread and herbs with a mess of boiled lentils, which he bought for himself (as he went) from town to town, eating, and drinking water only. And he kept |9 himself aloof, that he might not associate with the heathens.
This great and chosen (man), then—as we have found in the books, which are written on paper, in the archives of Nero, the wicked emperor—S. John, then, came and arrived at the city of Ephesus; and he lifted up his eyes and saw, and, lo, a smoke was going up from the midst of the city of Ephesus, for it was a festival of the heathens, and they were sacrificing to the devils. And he stood still and was astonished, saying: "What is this conflagration, which, lo, veils the sun so that it does not shine upon the buildings of the city?" And with terror taking hold on him, he came and reached the southern gate, and lifted up his eyes and saw; and lo, the image of the idol Artemis was standing over the gate, painted by them with paints, with gold laid upon her lips, and a veil of fine linen hanging over her face, and a lamp burning before her. And when S. John looked and saw her, he contemplated her; and sighed, and wept over the city; and he left (the spot), and departed thence to another gate, and saw there the same thing; and he went round and saw thus at all the gates. And at last he came near to the eastern (gate), and said to an old woman, who was standing and worshipping her — he spoke and said to her in the language of the country: "Woman, I see thee, that thou art a woman advanced in years; what is this image that thou art worshipping?" |10
She then said to him: "Dost thou not know, my son, what thou seest? This is our lady, and her image descended from heaven, and she nourishes all flesh." He then, a youth in his body, but exalted above the whole garland of his brethren, the holy virgin John, broke out into anger with her and said: "Hold thy peace, old woman! for thy mind has become enfeebled by sacrifices of unclean things. Talk not to me of the daughter of Satan." But she stooped down, and filled her fists with dust and gravel, and scattered it in his eyes; and he left (her) and departed thence. And he went a little (way) off, and knelt down, and was praying and supplicating. And he placed his face between his knees from the sixth hour to the ninth, and was weeping, groaning and saying: "Lord God, strong and mighty, longsuffering and abounding in grace, Thou art He who from the first didst show Thy longsuffering, for a hundred years, on those (who were) called to repentance of the generation of Noah; but they did not repent, until the flood came and swept away that whole generation. And Thou art He who didst send Thy only-(begotten and) dear Son, that the world might have life through Him; and He came and did good deeds like Thee, because He proceeded from Thee. And Thou art He who, when the people of Israel worshipped the calf, didst find out a reason and didst say to Moses, 'Suffer me to destroy this people,' since it did not honour Thee; for Thou didst wish that it should pray to Thee, because Thou |11 takest great pleasure in the life of men. So also Thy dear Son our Lord Jesus the Messiah, when the Jews took Him to slay Him, prayed and said, 'Forgive them, for they know not what they do.' This mercy, then, which is eternally in Thee, is also found in Thy Son, for Ye are one. Turn, Lord! the heart of these erring ones, who, lo, are shouting and crying out before devils. Thou didst come and slay the evil one; let not his head be lifted up in the assembly of this city; let not be heard the sound of the roaring of the falsehood of the devils. Thou didst die once, and didst raise us to life with Thyself. Dash down Satan, for, lo, he has cast down and brought low the image, that was created in Thy likeness, before the legions of his demons. Let the doomed images be brought into contempt, not of this place only, but of every region through which our preaching runs. Yea, Lord! Thou hast taught us that we should walk in the world humbly and lowlily. Hear the prayer of Thy servant John, and let me enter this city, bearing the sign of Thy Cross; and direct my path to the right hand; and where Thou pleasest, there let be found for me a place in which I can earn my living as a hireling, until, Lord, this city follows (Thee) and confesses Thy name."
And when he had entered by the gate of Ephesus, he looked to the right hand, and saw there a bath, which was built for the washing of the body. And he turned |12 aside thither, and lo, (there was) the man who kept the bath, whose name was Secundus. And S. John spake with him, and said to him in the language of the country: "To thee I say, O man! art thou perchance willing that a stranger should work with thee?" And Secundus, the keeper of the bath, said to him: "How much dost thou require of me by the day ?" But S. John said to him : " Whatever thou art willing to give, give." And he fixed for him a hundred shamūnē by the day, and accepted him (as a servant); and he let him come in to work at his trade with him, and he fetched faggots for those who kindled the bath; and he was with him forty days, receiving his wages day by day.
And Secundus the bath-keeper answered and said to the holy man: "I wish to know what thou dost with thy wages; for, lo, all these days thou hast not bought for thyself either shoe or coat. Tell me, if it be enough; and if not, deposit thy wages in my hands, and I will buy for thee whatsoever thou requirest; for thou art a stranger, and hast no kindred here." But S. John said to Secundus the bath-keeper: "I have a Master, and He has ordered me and the disciples my fellows, that none (of us) should possess gold or silver or brass in a purse, or two coats; and I cannot despise his command, otherwise He would be wroth with me." Secundus says to him: " Who is this master of |13 thine? and what is his name? It is fitting that thou shouldst let me know, lest he come and assail me, and, it he be a hard man, give me up (to the magistrates) and put me to great losses; for it is an odious thing, and abominable in the eye of the law, for a man to accept (one as) a servant without his master's consent." And S. John answered and said to Secundus the bath-keeper: "Fear not, Secundus, thou son of free parents! for my Master will not be angry with thee, because He sent me and directed me to thee." Secundus says: "But why didst thou not tell me until to-day that thou wast a slave and hadst a master?" And S. John said to him: "My Master is in Heaven, and all that He wills, He does, on earth and in the seas and in all the deeps; and at His beck everything was made, which is visible and which is invisible; and He established all created things, and made the lights in the firmament of heaven; and then He made man in His image. And when Satan came with his envy, and counselled Eve, and she hearkened to his words and made Adam sin and he transgressed His command, they went forth from Paradise, and became fugitives, and tilled the ground, and multiplied and increased and filled the earth. And Satan went about and plotted, and filled all mankind with the love of idols and (made them) sacrifice to devils, and bow down to the work of their hands, and caused them to forget |14 the Creator, and to reverence those who are not gods. But the good Lord had patience with them until (the time of) his lover Noah; and He made him a preacher for Him for a hundred years, whilst he was making for himself the ark, that they might see and repent and be turned away from the wickedness of their deeds. And when they despised our Creator, His wrath went up, and He sent the waters of the flood and swept them all away. And after the waters of the flood were restrained, the world was established through Noah, and the generations came in succession, and the world was populated at the beck of the Creator; and the minds of men were inclined to do evil and wickedness, and to turn from the living God; but the mercy of the Creator of men was made manifest, and He had compassion upon all the degradation of this feeble race of ours, and He sent the prophets to proclaim His truth, but they did not choose to hear them, and some they beat and some they stoned. But in this time, which is the last, the one beloved Son, His only-(begotten), who was to Him from the time that He was,—Him He sent, and He entered by the ear of the woman, and dwelt in her nine months, without quitting Him who sent Him; and the heights and depths were full of Him, and were ruled by Him by the will of His Father. And when the nine months were fulfilled, He came forth from the woman, the Word that became flesh, and her virginity remained immaculate for ever. And He grew up in the body among men, and walked among men as a man, He the Word God, apart from sin. |15 And He grew up to the full age of thirty years, and chose for Himself disciples, and they clave unto Him whilst he sojourned in the desert. And He made wine out of water at Cana at the feast ; and bread was wanting, and he satisfied four thousand men, besides women and children, with five loaves of barleymeal, and they ate and left (some) over, and carried and conveyed to their homes as much as they were able. And again, another time, He satisfied thousands in the desert, after He had healed their lame and sick, and opened (the eyes of) the blind, and some of them are abiding until now; and He made the deaf hear, and cleansed the lepers, and raised the daughter of Jairus, the chief of the synagogue, after she was dead, and, lo, she abideth, with her father, in Decapolis, and if thou choosest to go, thou mayest learn (it) from her. And (He delivered from death) the son of the widow of Nain, as they were going to bury him, and Lazarus, after they had laid him in the grave four days. Many such things mayest thou hear, if thou wilt give me thine ear, and believe, and become His servant, Secundus. And after thirty-two years, after the thirty-third had commenced, the people of the Jews hated Him and detested His good works, as they had rejected His Father and made for themselves a calf at Horeb. And they delivered Him unto Pilate the hלgemon, and scourged Him, and stripped Him of His garments, and mocked Him, and spat in His face, and wove |16 a crown of thorns, and placed it on His head, and crucified Him upon the tree, and gave Him vinegar and gall to drink, and smote Him with a spear in His side and He cried out with a loud voice on the Cross, ('My Father, forgive them'). And when the preaching of the prophets was accomplished, the sun was darkened from the sixth to the ninth hour, and there was darkness over the whole earth on the Friday; and the veil of the temple was rent; and the boulders and rocks, which blocked up the entrances of the tombs around Jerusalem, were split, and the dead came forth and entered into the city, crying out aloud; and they came and worshipped Him as He hung on the tree, and many of them are (still) alive. And they took Him down from the tree, and a man full of the truth, Joseph the councillor, wrapped Him in a swathe of linen, and laid Him in the tomb ; and on the third day He rose from the grave, and we saw Him, and He spake with us, and we ate bread with Him and we felt Him, and believed and declared (it) true, that He is the "Word which became flesh and dwelt among us. And He ascended into Heaven, and is seated at the right hand of His Father, and He has given us power to give life and blessings to every one who believes in His name. And He said to us : 'Go forth, |17 and teach, and baptize them in the name of the Father and the Son and the Spirit of holiness ; everyone who believes and is baptized, shall live.' And now I beseech thee, Secundus,— for I have proved thee during these days, that thou art not a blasphemer, but art full of good deeds and love of strangers — receive what I have spoken before thee, and count me not a deceiver, but, if thou wilt, come with me to the country of Galilee, and I will show thee (some) of the dead and the blind and the hunchbacked and the palsied and the lepers, whom He cleansed and healed and raised, for they are alive. But if thou dost not choose to come and (yet) believest, thou art greater than I, who have seen Him and have been with Him, for thou wilt believe in Him that He is God who did these things, and He will convert thee and make thee white and pure from the stench of unclean sacrifices. Yea, my brother! set my mind at ease, and thy dwelling shall be blessed, and thou shalt be recognised before Him in the new world."
And Secundus the bath-keeper was sitting (still), and astonished and wondering at what he was hearing from John; and he began to say to him: "Wonderful is what thou hast spoken unto me and verging on marvel ; for even though He be not God and did not descend from Heaven, it is fitting that He should be believed in and should be called God, because He came forth from the womb and did not destroy (His mother's) virginity |18 when He came forth; and it is a very deplorable thing, if one does not hold it true that He is God, who raised the dead, and He is the Creator, who made wine out of water; and He has power over our frame, and because of this He opened and healed and cleansed. This one, then, is fitting to be called God, and not yon one, to whom, lo, for sixty years, more or less, I have been paying vows and libations, and she has not opened the eye of my son which was blind. But now, my son John, let this secret be kept which we have spoken, and let it not be revealed until the time that its Lord wishes to reveal it, especially as thou art a stranger, lest it be heard regarding thee that thou dost not worship Artemis, and they burn thee. Now, then, I have assented to, and believed, and hold to be true, all that thou hast said; and do thou be persuaded by me, and take upon thee the management of this bath, and let thine eyes be upon the servants, and do thou have control over the income and over all the outlay." But John said to him: "It becometh me not to eat without working;" and Secundus said to him: "Thy labour is harder than that of him who works.'' Then the holy (man) yielded to him, and took upon him to receive the incomings of the bath and to give a reckoning from morning to morning.
Secundus, then, was amazed, he and his household, how much the receipts of the bath increased during these days, which were twenty-two days (in number); and he used to get up very early, and go down and speak to |19 the holy (man) and ask him: "How is it possible to make me thy associate?" But John said: "After He has opened thy son's eye, that he may be baptized."
And on the twenty-fifth day, (when) the time of an hour of the day (was past), a procurator's son, whose name was Menelaus, and his father's Tyrannus, came and constrained the holy (man) that the bath should be closed and got ready. But it was not known to the holy (man) that any one was going into the bath with him. And the holy (man) gave orders, and the bath was got ready; and this Menelaus came to bathe, and took with him into the bath a harlot, and was with her in the bath. And when he came out from his bath, John arose and said to him: "Hither come not thou again, because thou hast done a great disgrace to this person of thine, which is created in the image of God, in that thou hast gone in with a harlot, and not been ashamed that thou hast seen her shame and she thine." And Menelaus was enraged with the holy (man) and struck him. And S. John said to him: "If thou comest hither, thou shalt not depart hence."
And after two days, he sent two of his servants to get ready the bath. And when the bath was ready, he came to bathe, and brought the former harlot along with him. But S. John, by the agency of God our Lord, had gone out to look after those who kindled (the bath). And when he came, he asked: "Why is the door of the bath closed?" They say unto him: "Menelaus, the |20 procurator's son, is within." But when the holy (man) heard that he was within, and that the harlot was with him, he was grieved, and sighed, and was troubled. And he waited till both of them came out; and he did not look at them till they had put on their clothes. And when they were dressed after their bath, he turned and looked at them, and said to the youth: "To thee I say, may Jesus rebuke thee, whom the Jews crucified on the tree, and He died, and rose after three days, and He is God, and He ascended to Heaven, and is at the right hand of His Father; but thou shalt drop down and die on the spot." And straightway the Angel of the Lord smote him, and he died on the spot. And he was lying (there), and S. John was sitting beside him; and straightway the harlot went forth with a great outcry, with her hands placed on her head. And when they heard it around the bath, they came and saw with fear that the young man was dead and lying (there), and the holy (man) sitting beside him. And they looked on his face and perceived that it was Menelaus, the procurator's son; and lamentation and wailing ran through that whole street. And it was dinner-time, and his father was seated (at table), and expecting him to come up and dine with him. And they came in and said to him: "Lo, thy only son is dead and lying in the bath."
And Tyrannus arose in haste, and cast ashes on his head, and rent his garments ; and he made great haste coming to the bath to his son, and a great multitude with him. And he came, and went in, and saw his son dead and lying (there), and S. John sitting beside him; and they |21 seized hold on John, and laid fetters on his hands and feet, and thick collars on his neck. But the father of the youth was crying with a great outcry; and he commanded, and they stripped John, that they might see what he had on. And when they had taken off his coat and the worn-out shirt which he had on, they found on him a cross, which was suspended to his neck, and it was of wood. And the procurator, the father of the young man, commanded that they should take it away; and when they stretched out their hands to take it away, it had four tongues of fire, and they burned the hands of those who came near it. And the whole multitude cried out: "This man is a wizard; let this man be kept to-day in custody and be examined, (to see) how many companions he has." And the procurator commanded that S. John should be dragged away till he entered the prison house, whilst the youth his son was being buried. But S. John cried out, "The youth is not dead;" and his father gave orders, and they lifted him up and turned him over, and he placed his mouth against his, and he was like a stone without sensation. But the holy (man) said, "He is not dead," solely that they might see that he was already dead. And the holy (man) said unto them: "If he be dead, I will bring him to life." And whilst they were dragging away S. John that he might go to prison, Secundus the bath-keeper was standing by and weeping passionately |22 with sobs among the crowd. And S. John was begging of Tyrannus that they might call Secundus the bath-keeper ; and the procurator ordered, and they laid hold of Secundus and brought him in to him. And Secundus was weeping for John's sake, for he imagined that John would be put to death; but the father of the youth thought that he was weeping for the youth. And the holy (man), being bound, answered and said to Secundus: "Fear not, Secundus! and be not grieved; to-day it is the will of the Spirit of holiness to make manifest the truth."
And the crowd was great and agitated. And S. John begged the procurator to order the crowd to be silent; and he ordered and the crowd was quiet. And S. John stood up, and cried with a loud voice and said: "To thee I say, (thou) youth Menelaus, in the name of Jesus the Messiah, (who is) God, whom the Jews crucified and killed in Jerusalem, and He died and was buried and rose after three days, and, lo, is above in Heaven at the right hand of His Father,—rise." And straightway he sprang up and arose; and the whole populace of the city marvelled. And the youth fell on his face before S. John, and saw the collars that were laid on his neck and the cord that bound his hands and feet; and the youth loosened them, and kissed S. John's toes. And the youth drew nigh, and stood on a place that was elevated, and beckoned with his hand, and began to tell from the |23 commencement, how he had come to the bath, and all that had happened; and he told with a loud voice before the people, how he had committed fornication with the harlot, and how the holy (man) had bidden him not to come (again). And they began to cry out, "What did he do to thee that thou didst die?" He says to them: "Thus he said to me: 'May the Lord Jesus rebuke thee, whom the Jews crucified in Jerusalem, and He died and was buried, and rose after three days, and ascended to Heaven, and sat down at the right hand of His Father;' and straightway the angel smote me and I fell down. And he took out and carried away my soul, and brought me nigh, and I saw the glory (of God) and a dreadful sight, which one of mankind is not able to narrate, such as I have seen; yet a little out of much, if this (man) who is standing before you bids me, will I tell."
And straightway the father of the youth fell upon his face before John, and said to him : "I beg of thee, sir, permit the youth to speak, and be not angry with him." And the holy (man) made a sign to the youth to speak; and the youth answered and said:
"I saw the chariot of the cherubim, (and) seraphim without number, who had wings, and they were covering their faces that they might not look upon the Creator, and were crying, 'Holy, holy, holy (is) the Lord Almighty, of whose praises Heaven and earth are full.' And I saw twelve men in one band, and in another seventy-two, and I counted them; and they were standing with their heads uplifted to heaven. And a right hand was stretched out from between the cherubim, like fire, and it commanded |24 them in a low and gentle voice: 'Go forth, teach, and baptize in the name of the Father and the Son and the Spirit of holiness; every one who believes and is baptized, shall live.' And I trembled; and being afraid, I drew near to the great troop of seventy-two, and was also entreating them to tell me, who this is; and they answered and said to me: 'This is the Son of God, whom the Jews crucified in Jerusalem; all this, my son, whatever thou seest, is dependent upon and subsists by His nod, and He upholds all the arrangements of the upper world, and by His power subsist all the creatures of the lower worlds; because He is the Power and the Wisdom of the Father, and He sent Him to deliver all those who cleave unto and take refuge with Him; and He draws and brings unto His Father all who believe in Him; and He it is who acknowledged, whilst walking on the earth, 'I am the living bread, who am come down from Heaven, and every one who eats of my body, shall live.' And when I had observed His true aspect, I looked upon the band of twelve, and saw this man there, who, lo, is standing before you, clad in glorious white robes, and standing at the head of the band of twelve, beside an old man; and the eyes of those eleven were looking upon him lovingly, as if he were offering some petition on their behalf, but his eyes were raised aloft, and he was weeping. And the old man drew nearand asked him, 'My son, why weepest thou and prayest thus?' |25 And I had learned, when I asked the band of seventy, that Simon was the name of the old man. And S. John complied with the wish of Simon and said to him: 'Because of the error of the city of Ephesus I am weeping, for lo, it is bound down, and its children, and worships the devils who dwell in the doomed images.' And I saw a gentle voice, which made a sign to him with the finger, (saying:) 'Go; all that thou hast prayed before me, shall happen.' And whilst trembling, I noticed him, that it was this man against whom I rose up to kill him in the bath, because he hindered me from fornication. And whilst I was marvelling at these many evidences, my soul heard his voice and came and lived; and lo, I stand before you. And now therefore, lo, I beseech him to let me draw nigh to the living sign, and to make me his disciple. And ye who have seen this wonder, do ye turn from error, and despise the images, and let us become disciples of His, and let us save our souls alive, and not destroy them with our own hands; and when He has consecrated us, then let us confess and worship Him, believing in the Father and the Son and the Spirit of holiness, now, and at all times, and for ever and ever, Amen."
And a great multitude had come and was assembled there; and they went forth unto them outside of the bath, the father of the youth holding (the hand of) the holy (man). And the youth was coming, with his hands |26 lifted up to Heaven. And they came and arrived at the great square in the midst of the city, and the whole city was assembled; and it was the ninth hour. And the whole city was agitated, men and women and children. And the priests, when they saw the sign that had taken place, and the youth standing up and become a preacher of the Gospel, said: "This is one of the race of our lady Artemis." But S. John was crying out: "I am a man subject to passions, and the Lord Jesus hath chosen me, the Son of God, who came down from Heaven, and entered by the ear of the Virgin, and dwelt in her womb nine months, and came forth from her without destroying her virginity, and lived in the world as a man, apart from sin, whilst He was God like His Father; and the Jews took Him, and crucified Him upon the tree in Jerusalem; and He died, and was buried, and rose after three days, and ascended to Heaven, and is seated at the right hand of His Father."
And when the procurator, the father of the youth, heard these things, he fell down on his face before the feet of the holy (man), and all the chief men of the city, from the ninth to the eleventh hour. And they were astonished, men and women, at these things; and the half of the crowd were crying out: "Verily, great is this mystery, and Jesus ought to be worshipped, for He is God." Others were saying, "Artemis ought to be worshipped." These, then, who were held worthy to believe, with their daughters and sons, were about |27 36,706 souls, on that afternoon, who were numbered in the evening and their number was given to the procurator. And when there was a great crush and tumult, and the day was on the wane, John encouraged the procurator to stand up, saying to him: "Arise, thou pleasant tree, that yields early fruit, whose smell is sweet and its odour diffused by the Gospel. Arise, my brother ! and bid thy nobles arise with thee. Arise, and thy head shall be lifted up, and not sink again. Do not worship me, who am a slave, made and created; but worship and praise Him, who formed us and created us." And all the nobles lifted up their heads, kneeling upon their knees, and looked on the holy (man), and saw his face like light ; and they bowed down their faces to the ground, being afraid, for they thought that at that time their lives would perish from among the sons of men. And being afraid, they lifted up their voices, crying out: "Verily, great is this God, who is newly preached in this our city; and these are (things) made and are not gods; and we are the servants of This (One), and will not again be perverted so as to bow down our head before idols which have not profited us and will not profit us We beg of thee, thou who art His servant, bring us near before Him, and let us know His ways, and make us look on His paths, for the good servant, who loves his master, knows to work his pleasure, and his master too hears him."
And the holy (man), when he heard these things, was |28 rejoicing in the Spirit of holiness. And he stretched out his hands to them, and made them rise, and said to them: "Peace be unto you, little flock, for your Father has willed to give unto you the kingdom which is reserved for His friends. Arise, new congregation, which has assembled to-day to hear the Gospel of Jesus, the Son of God. I beg of you, my brethren, salute one another with a holy kiss, because the time is short, and the sun has finished his course, which he was commanded by This (One), whom I preach unto you, to run; and especially too, because there are here persons, who have not yet tasted bread or water." But they were crying with a loud voice: " Sweeter far are Thy words to the roof of my palate than honey to the mouth; for verily we are hungry and thirsty, and we receive nourishment from thy pleasant word." But S. John besought the procurator that the crowd should be dismissed, praying in his heart with sighs and saying: "Lord Jesus, grant concord to our congregation; and let Satan be driven out, that he may not cast discord or sedition into this city, and people die (thereby)."
And the procurator arose and beckoned with his hand that they should be quiet. And when they were still, he began to speak with them, and answered and said: "My brethren and children and friends, if it be pleasing unto you, let us depart at this time from one another; and to-morrow morning I wish that you should assemble |29 at the theatre; and whatever is the will of the Spirit, which we have heard from the mouth of this man, we will do. For this is fitting for us, that all night each man in his house should offer up prayer and entreaty before our Lord, who is in Heaven and brings us nigh unto His Father, on account of our sins, because we have let our feet go astray from His way. If He willeth to mingle us with the bands of those that praise Him, (it is well); and if not, he will (yet) deliver us from the fire that is laid up for the worshippers of idols."
And when the clerk had finished this proclamation, the whole multitude cried out with a loud voice: "Peace be unto thee, thou wise ruler! peace be unto thee, thou wise chief! Peace be unto thee, thou goat, that hast entered (into the fold) and become a lamb! Thou hast shown to-day thy love to us; to-day thou hast become a true chief unto us, and hast given us counsel that we might live and not die."
And when they had finished their outcry, after the nobles had quieted them, the multitude dispersed, and began to go away rejoicing. And the priests of Artemis assembled, and blew horns and lighted lamps; and the |30 gates of the temple were opened; and all the people of Ephesus ran to the temple, as was their custom. And the procurator was enraged, and wished, he and the nobles, to send and massacre the priests, because they had made an assembly without their order. But S. John threw himself upon his face and besought them, (saying): "Whosoever keeps my word and loves our Lord Jesus, let him not go and injure them there, because they too, through your prayers, shall draw nigh unto the mystery of life, and become brethren of ours." And then they obeyed the holy (man).
And some of the nobles, whose names were Antoninus, Marcellus, Epiphanius, and Fortunatus, gave orders, and their slaves ran and brought a hundred and fifty lamps of papyrus to give light, and said by way of petition to the procurator: "It beseems us not to go away this whole night, lest the city be set on fire by the hands of the worshippers of idols, and they be saying, 'Because they forsook the fear of Artemis, fire has fallen in their houses,' and they blame Artemis, whilst she (really) can do nothing; and especially, that there may be no murders."
And when the multitude heard these things, they took S. John upon their shoulders, and ran; and from their joy they did not know what they were crying out. And the foremost ran (and) opened the doors of the theatre; and the procurator and his nobles went in with great pomp. And they ran to spread (carpets) and arrange |31 (a seat) for him, according to custom. And the procurator said: "It is not fitting for me any longer to sit upon the throne; take (it) away from here." And the whole multitude came into the theatre and there was a great tumult. And the sun was set about two hours. And some of the councillors of the procurator besought of him that a thousand men might go out, and perambulate the city, and keep watch till dawn, that no harm might happen, since S. John had begged that no one should be killed; " and if they catch any man, let them say to him: 'There are two watches in the city, one made by Satan in the temple of Artemis, and one made by our Lord Jesus in the theatre; to whichsoever thou choosest to go, go.'" And when the multitude heard these things, they were glad, and stretched out their hands to Heaven, saying: "Glory to Thee, Creator of Heaven and earth, and of night and day." And the procurator commanded, beckoning to them with his hand, that they should be quiet, and said to them: "Let not our assembly become uproarious and tumultuous, but let us be still, and hear the word of life, and see by what we live." And he commanded, and they brought S. John to the highest row (of seats), and the nobles sat beneath his feet. And the procurator was standing, and did not wish to sit down, saying: "I beg of you that I may stand, that, if there be a man who is weak in his body, I may go over and awaken him that he slumber not." And he could hardly be persuaded |32 to sit down. And when he had sat down, there was a great silence.
And when they were quiet, S. John sprang up, and stood, and beckoned to them with his hand to keep silence; and brought out the cross that was on neck, and looked upon it, and laid it on his eyes, and kissed it. And after he had wept, he stretched out hi right hand, and signed with it the whole assembly, and placed it on the highest row (of seats), which was the most eastern of all, and had lamps placed before it And they cried with a loud voice and said: "Thou servant of Jesus, declare unto us, what this is that thou hast done unto us." And the holy (man) beckoned unto them, and they were silent; and he began to speak and; said: "Beloved children, whom the Gospel hath won, this is the Cross of the Son of God, who was eternally with His Father, and He made these heavens and these stars that are arrayed in them, and on Him depend all His creatures. And I have made this Cross a bulwark for you, that Satan may not come, and assemble his demons, and make sleep enter into you or heedlessness of mind." And they cried out: "To us this night is day, for now life is come nigh unto us." And they quieted one another. And when they were quiet, all the people ran; and when they had run, they turned their backs to the west, and fell down on their faces before the cross to the east, and were weeping and saying: " We worship Thee, Son of God, who wast suspended on the tree." And the procurator was lying prostrate before the cross |33 and he went (and) stood in front, and said: " We worship Thee, Father and Son and Spirit of Holiness, for ever, Amen." And they all answered, "Amen."
And they were saying to John : "By our Lord Jesus (we conjure thee), inform us how the Son of God came, and let us know, if we are drawing nigh unto Him, and if He will forgive us all the sacrifices and libations with which we have polluted ourselves." And the holy (man) stood up on the highest row (of seats), and began to speak with them, being full of the Spirit of holiness, and he made known unto them all the ordering of creation, and that the Son of God was with the Father from the beginning, and was not parted nor far away from Him, and that without Him nothing came into being (of) all that is in heaven and in earth, (of) all things visible and invisible. And being full of the Spirit of holiness, he was narrating before them from the Torah and the Prophets, and how God had compassion upon the body of the human race, which was taken in sin, and sent His only Son and He came, and entered by the ear of the Virgin Mary, and dwelt in her womb nine months, and from her was clothed with the body, whilst the height and depth were full of Him, and there was no place in which He was not; and whilst forming children in the wombs (of their mothers), He was with His Father; and when the nine months were fulfilled, He came forth from the womb of the woman, whilst she remained a Virgin, and her virginity was not destroyed but remains |34 for ever; and He grew tip as a man, He the Great One, who became small because He willed (it so); and when thirty years were fulfilled, He came to the Jordan for baptism, and was baptized by John, the son of Zacharias, who was His servant; and when this "Jesus was baptized and multitudes surrounded Him, the Heavens were rent, and His Father cried out over Him, and pointed Him out with the finger, (saying:) ' This is my beloved Son, in whom I take pleasure; hear ye Him.' And straightway He came up out of the water, and multitudes (were) around Him; and He, the Hidden One, who came into the world, began to perform those miracles, which He used to do secretly, so as to do them openly; for He was invited to a wedding-feast, and the wine ran short, and the bridegroom had none; and he commanded the groomsmen and the attendants to draw water and pour it into large jars, which were there. And when the attendants had filled out the water, He made a sign and looked upon the water, and it was blessed and transformed and became pleasant and sweet wine. And they all drank and were pleased; and I drank of it. And when He was teaching in the desert, and the day inclined to its close, after the sick had been healed, and the lepers cleansed, and the lamed walked, and (the eyes of) the blind were opened, those who had been healed were hungry; and the time was short, and there was no bread but three cakes of barleymeal. And |35 He commanded the multitude to sit down; and He gave orders, and they brought to Him these cakes; and He looked up to heaven, and blessed, and brake, and gave to them, and they ate, and left (some) over, and were satisfied. And those who ate and were satisfied, and carried (some) away, and went to their homes, were four thousand (men), besides women and children. And He sent us away, that we might go into a ship and sail on the sea, and He stayed behind on the dry land. And when the sun had set and it was dark, the sea arose against us, and we were tossed about all night. And in the fourth watch of the night, this Jesus, whom I preach unto you, came unto us walking on the sea, and we were afraid; and when one of the disciples, my companions, saw (this), he said to Him: 'Lord, if it be Thou, command me to come unto Thee upon the water.' And Jesus said unto him, 'Come.' And he walked and came unto Him. And our Lord Jesus came and entered into the ship, and there was a great calm. And these multitudes were astonished and said: 'Who is this, pray, that He commands the winds and the sea and they obey Him?' And when Jesus came to the land of the Gadarenes, they brought unto Him all those who were grievously afflicted with various diseases, and madmen, and paralytics, and lunatics, and the lame; and He healed them all. And now, |36 my brethren, there cannot be numbered or counted the cures and the miracles which this Jesus did, who is the Son of God. For just as He was seen bodily in this world He was doing these works also when He was concealed in His Father eternally. He appeared in the flesh from the Virgin, and wrought these signs openly that by them He might convict Satan, the father of falsehood and condemn him, and show the whole race of mankind, that every one who is drawn and comes unto Him He brings him near unto the Father who sent Him, and He does works like these. For He and His Father are one; and because the Father loved the world, He gave Him to the Cross, and He died for us and gave us life, and we live with Him, and every one who believes in Him, abides in Him. And as to what ye have asked of me and said unto me, 'If our iniquity will be forgiven us, and our sacrifices and our libations, and our impurity and our uncleanness, if we draw nigh unto Him,'— lo, I say unto you, if ye believe in Jesus, and resolve in your minds that ye will not again be mixed up with libations and the impurity of idols, and no man of you change (his mind), and ye do not worship the work of men's hands, but believe in the Father and the Son and in the Spirit of holiness, I will do what He said unto us and commanded us, when He was ascending to Heaven to His Father; and I will cry unto Him, He will blot out your sins, and forgive your faults, and make white your stains; and I will anoint and soften |37 with oil your knees, which you have bent, and the evil one, our enemy, has lacerated them, making them bend before his idols, which have been made by him a dwelling place for his devils; and I will sign for you with His Cross, which is the sign of life, the head which He has bowed down to the ground, and (which) is glad that it is bowed down, because it is created in the likeness of Him who created it; and I will place a seal upon your foreheads, that when he sees that ye are the asylum of this Lord, he may flee and say: 'These were my kids, and were joined unto me that they might become big he-goats, and might butt with their horns all armies; but now the Son of the Father, who bowed Himself down and became flesh from the Virgin, has taken them and made white their colour, which was (the colour of) the darkness in which I am shut up; and He has made them new lambs, and lo, they dwell with Him.' And this mouth of yours, which was fed fat at the table of bitter herbs,— and lo, the deceiver is proud, because he thinks that he has made you food for the serpent, I will open it, and place in it the living bread, which is the body of God, and gives life to every one who believes in Him; and I will make you swallow the blood of the Son of God, which was rent on Golgotha with the spear, of this Jesus, whom, lo, I preach unto you, who, even when ye are dead, is buried with you, and His body and His blood remain in your flesh, and He will raise you up |38 and ye shall arise. Through this body ye shall come without corruption, and not to the fire or the torment, and ye shall not see the worm that dies not, because ye have believed in the name of the Only (-begotten), that He is the Son of God, and in truth He is the Life-giver of the world."
And after these things, the whole assembly in the theatre cried out and said: "We beg of Thee, servant of the living God, do what thou pleasest, and let us participate in the living Mystery, that we may live and not die; and this in haste."
And the holy (man) commanded the procurator that he should have a place (made) in one of the corners of the theatre; and the stone-cutters came, and set to work in that very hour, and made (a place) like a cistern, and turned the water-pipe, which went into the theatre, into the cistern, and the water came and the cistern was filled. And it was spacious on every side, twelve cubits in length and twelve cubits in breadth, and it was two and a half cubits deep.
And the holy (man) besought the procurator to command and let fine, scented oil come, seventy pints. And he commanded, and it came, and a vat was filled with it. And the holy (man) drew nigh, and kneeled down, and looked up to heaven, and cried out in the midst of the theatre: " Holy is the Father and the Son and the Spirit of holiness for ever, Amen." And the whole assembly answered, "Amen." Then John made the sign of the |39 Cross over the oil, and said with a loud voice: "Glory be to the Father and to the Son and to the Spirit of holiness for ever, Amen." And again the third time he said: " Holy is the Father and the Son and the Spirit of holiness, Amen." And straightway fire blazed forth over the oil, and the oil did not take fire, for two angels had their wings spread over the oil and were crying, "Holy, holy, holy, Lord Almighty."
And the people, when they saw these things, were afraid with a great fear, and fell on their faces, and were worshipping to the east. And when the oil was consecrated, then the holy (man) drew near to the water, and signed it, and said: "In the name of the Father and of the Son and of the Spirit of holiness, for ever, Amen." And the whole people cried, "Amen." And straightway these two angels came and hovered over the water, and were crying, "Holy, holy, holy, Father and Son and Spirit of holiness," after him. And S. John cried after them, "Amen."
And John answered and said to the whole assembly: "Arise in the power of God!" And they all arose with fear, and their hands were stretched out to Heaven, and they were crying out, saying: "Great is this mystery! We believe in the Father and in the Son and in the Spirit of holiness." And it was about the eighth hour of the night. Then the procurator drew near, and fell on his face before John, and said to him: "What is it |40 necessary for us to do?" And S. John said to him: "Strip off thy garments from thee." And when he had stripped, the holy (man) drew nigh, and took oil in his hand, and made him a cross on his forehead, and anointed his whole body, and brought him nigh to the cistern, and said to him: "Descend, my brother! who art become a new firstling, which enters in at the head of the flock into the fold of the owner of the sheep. Descend, my brother! for the lambs are looking at thee, and running that they may go down, and become white, and get a new fair fleece, instead of that which is rent by ravening wolves." The procurator says: "What must I say, and then descend?" John says to him: "According as thou hast seen, and found true, and believed." And the crowd was silent, as if there was not a man there, that they might see what the procurator and John would say. And the procurator stretched out his hands to Heaven, and cried out, weeping and saying: "I believe in the Father and in the Son and in the Spirit of holiness;" and he leapt down into the font. Then the holy man drew near, and placed his hand on the head of the procurator, and dipped him once, crying out, "In the name of the Father;" and the second time, "In the name of the Son;" and the third time, "In the name of the Spirit of holiness." And when he had come up out of the water, then he clothed him in white garments, and gave him the (kiss of) peace, and said to him: "Peace be unto thee, thou new bridegroom, |41 who hadst grown old and effete in sin, and, lo, to-day art become a youth, and thy name has been written in Heaven."
Then the whole multitude was agitated, and hastened eagerly (to try) which should run down into the font. And all the chiefs were standing around the font; and they signed to the crowd with their hands to be silent. And the whole crowd were crying out, saying with simplicity: "Brethren and fathers, let us run and anoint ourselves with this holy oil, and bathe in this water, and become white, lest perchance either the water become exhausted, or the oil run short."
Then the holy (man) cried out to them and said: "Be quiet, blessed flock, for your Father, who is in Heaven, has willed to give unto you His kingdom, because ye have believed in His beloved Son." They then straightway were quiet. Then the holy (man) drew near and said to the procurator: "Come, sit down on the fair upper row (of seats); for to-day it is fitting that thou shouldst be honoured, for there is joy in Heaven on thy account." And they spread cushions for him and he sat down.
Then he made a sign unto them with his hand to be silent. And when they were silent, then he began to speak with them, saying: "Verily today life has come nigh unto us. Now then, if this holy (man) gives me leave, I will speak." Then the whole crowd cried out to John and said: "In the name of Jesus, bid him speak." And John said to him: "Speak, my lord, whatever thou pleasest." |42
Then the procurator said: "Hearken, my brethren! When I was (first) dipped, I opened my eyes and saw, not that I was going down, but that I was going up to Heaven. And the second time, I looked and opened my eyes, and saw a right hand holding a reed and writing. And the third time, I heard a voice saying: 'The sinner, the sheep which was lost, is found; let him come in.' "
And S. John straightway clasped his hands tightly behind him, and threw himself on his face before the cross, and cried out: "Glory be unto Thee, Maker of all creatures, who hast sent Thy beloved Son, and He walked upon earth, and gave us power to go forth (and) preach His gospel in the world, and turn the erring to repentance.'' Then he spoke to the nobles, and they took off their garments, and he drew nigh (and) anointed them, and baptized them in the name of the Father and of the Son and of the Spirit of holiness. And when they were baptized, then he baptized the whole crowd, from the eighth hour (of the night) until the sun rose. And a great multitude assembled and came; and when it was morning, they ran and brought their children, and the holy (man) was giving them baptism till the fifth hour. And those who received baptism were , souls. Then the whole multitude departed for that day.
And the procurator took the holy (man) to his house, and they were rejoicing and glad; and he was in his |43 house three days. But on the third day the holy (man) begged that they would let him go (and) dwell in one of the mountains. And he sent and assembled all his free men, and they were beseeching John to remain in the palace; but he was unwilling to be persuaded, for he said: "I must wander about through all Asia, and also in the country of Phrygia." And when he saw that they were distressed and were weeping, he said to them: "If it were the will of the Spirit of holiness that I should go, ye should not be distressed; but now I will remain and abide with you. Let us go out then, and go about through the whole city, and I will look where it is fitting for me to dwell, for the Apostles my fellows are coming unto me.'' And these words seemed good unto them; and the procurator took his seat with pomp, and all his nobles were going before him. And whilst they were going round, the holy (man) said: "I beseech you, my brethren, to show me the temple of these erring ones." And the procurator came with his retinue to the temple of Artemis, and they were wishing to slay the priests and to burn her temple with fire. But John was beseeching (them) that no man should be slain, saying: "These will come and turn to the knowledge of the truth; let us not destroy them with the sword." And when the holy (man) came and saw them and the temple of folly, there was there a place which was elevated; and he saw that place, and said: "I wish to dwell here." And the procurator and the nobles commanded (them) to |44 make a palace for him there. But he said: "No, by the Lord Jesus; if ye build anything, I will not dwell in it and I wish for nothing but a hut alone." And, straightway they brought (materials) and made for him a hut, which was above the temple, and he was sitting under it. And when he had sat there a long, time, there were assembling unto him all those who believed in Jesus the Messiah our Lord, and were being baptized; and he was communicating unto them the body and blood of Jesus. And there was a hut above, the temple of Artemis; and the holy (man) was sitting, and beholding the uncleanness which took place there.
And after three months and ten days, the priests were assembled, and went round (and) informed the congregation of the heathens, (saying): "We must celebrate a festival to our goddess; but let every man prepare whatever he can, both oxen and sheep, and let us sacrifice (them), and see why our goddess is angry with us." Then the heathens were assembled, and prepared and made a feast, and sacrificed unclean sacrifices. And when they were assembled, John was standing above in the hut and looking at everything that took place. And kneeling before her, they said to the priests: "Ask her for what reason, and learn of her why she has neglected and is angry with us men." And there was dissension in the city. Then came Legion,— the sister of her who fell into the sea, she and the swine,— and spoke in the |45 doomed image; and the priests listened and were hearing from the mouth of the image the sound of a humming like that of bees; and they made the heathens keep silence, and drew near, and laid their ear on the mouth of the image, and the devils gave forth a voice and said: "That hut will destroy this temple; fight not with him. For as said that master of ours, he fought with the Master of this (man), and the Master of this (man) overcame him. See then and be ye also afraid of him. And we are afraid lest his Master come to the help of this (man), and be enraged, and cast us into the deep, and our master be deprived of two Legions. We then, lo, are fighting that we may not be conquered; and if he conquers us, we shall be reckoned as if his Master had conquered our master." And the priests were trembling (with fear), and answered and said: "We ask of you, my lords, who is this man's Master?" The devils say: "He is the Son of God, who came down from Heaven; and our master did not perceive when He came down. And He became man, and died on the Cross; and our master imagined that he was a mere (man). And He rose on the third day from the grave and, lo, He is in Heaven, and is assailing us." And the priests when they heard these things, were amazed and astonished. And the multitudes say unto them: "Why are ye amazed?" And the priests answered and say: "Artemis has said that this hut will destroy this temple, and all who are initiated into her mysteries are afraid |46 of this; and accordingly they are beseeching us to be afraid of this man, who dwells in this hut, who, if he will and command, will destroy us in the abyss."
And the multitudes were straightway crying out: "We renounce this Artemis, in whom there is no use; for if of this (man), who is a slave or a disciple, the strength is so great, (that of) his teacher or his master (must be) as much again." And they were beating their faces and saying: "Alas, what has befallen us? for our possessions have been consumed in libations, and we have gained loss for our souls." And the priests said: "Ye are men of sense; whatever is good in your eyes, do; but we will worship and honour Him who is able to make alive and to destroy." And they ran down from the altar, and with speed went up to the holy (man), and cast themselves upon their faces before the holy (man). And the whole crowd cast cords about the image of Artemis, and pulled it down, and dragged it along, whilst bands were crying out before it and behind it: "Thou destroyer of our lives, arise, deliver thyself! Not from heaven didst thou descend; artisans made thee in a furnace."
And S. John saw that the priests were lying on their faces, but he spoke not with them, nor they with him; and he kneeled down among them, and made them look to the east, and was praying and entreating. And whilst the crowd were crying out and dragging along the image of Artemis, the multitude, who had before received baptism within the theatre, were applauding them in stoles and robes, and were saying: |47 "Come in peace, our brethren and children; let us all have one spirit. Come in peace, O congregation that was estranged from its Master, and lo, to-day has repented and been united with the number (of the chosen). Come in peace, O flock, that was led captive by Satan, and which its Master has brought back that the ravening wolves might not rend it."
And when the procurator heard the tumult and great outcry of the whole city, he was afraid, and arose (and) came from his palace, and went up to S. John, and found him kneeling. And the procurator made a sign with his hand that they should desist from (their) outcry. And he commanded and strong men arose to restrain the crowd from going up to John. Then the procurator said to S. John: "Arise, my lord, and sign this new congregation; for if not, their lives will perish for crying out. For lo, I see aged men whose garments are wet with tears and sweat." Then the holy (man) lifted up his head from prayer, and said to the procurator: "I was interceding for them before our Lord Jesus the Messiah, that He would bring them in and bring them nigh before His Father, and pray on their behalf; for He is the door, and through Him a man goes in, and finds pasturage; and without Him, a man is not able to draw nigh unto the Father; and He gave the law from mount Sinai."
Then the holy (man) arose and looked on them from above, and signed them with the sign of the Cross; and |48 they all fell upon their faces before him, crying out with grief and sobbing: "We have sinned and done wrong and committed evil, and we knew it not until today. Have mercy on us, Lord! Lord of Heaven and earth! for henceforth we abjure all idols."
Then the holy (man) cried unto them from above: "Arise in the might of our God! Arise in the name of our Lord Jesus the Messiah, His beloved Son!" And straightway they arose, and were lifting up their hands to Heaven and crying out: "Glory unto Thee, God, the Maker of Heaven and of earth! Our Lord hath appeared unto us; and we know that Thou art the true God, and that by Thee this youth was sent to the city of Ephesus." And a cloud was overshadowing the city; and straightway there was a low thundering. And the whole crowd fell upon their faces for fear and say: "We praise Thee, Thou hidden God, who art invisible, and lo, hast been revealed unto us because we sought Thee. We confess Thee, and there is no other God but Thee."
Then S. John spake with them, and was expounding unto them from the Law and from the prophets, and was teaching them concerning our Lord Jesus, proving and showing unto them concerning our Lord Jesus, that He is the Son of God. And they, after they had received the faith, were beseeching that they might receive the sign of baptism, crying out and glorifying God. And the procurator besought the holy (man), |49 saying: "If thou pleasest, my lord, let criers go forth in the city and proclaim, 'Whosoever believes in the Son of God, let him come (and) bathe, and be cleansed of pollution;' and as for us, let us go to the place where the font is, and every one who comes, give him the sign, and let him live and not perish." S. John said to the procurator: "Well hast thou spoken, my lord; thus will we do, according to thy command." And straightway both of them arose, and the procurator made a sign with his hand that they should be quiet. And when they were quiet, he said to them: "To you we speak, ye new children, whom the Gospel of God hath won. Today, we being all assembled without tumult, go to the theatre, and there ye shall receive the sign of life." They then, being assembled, drew up bands in order, whilst they were crying out and saying to the procurator: "How must we chant and sing?" The procurator says unto them: "Thus say and sing, until ye enter in, 'Glory to the Father and to the Son and to the Spirit of holiness! Lord have mercy upon us.'" And the sound of their outcry was going outside of the city more than five miles.
And they came and entered into the theatre. Then came the procurator and John, and entered into the theatre. Then the holy (man) answered and made a sign with his hand that the crowd should be quiet. And when they were quiet, the holy (man) stood up on the steps and |50 said: "Arise in prayer." And they looked to the east, and fell on their faces, and were saying: "Lord, have pity upon us." Then the priests, when the whole people were lying on their faces, came (and) entered last of all, and were walking barefooted and girded with sackcloth, with dust cast on their heads and their faces covered with soot, and were lamenting and crying out: "Thou God, who dwellest in Heaven, have pity upon us; we have sinned before Thee, and have caused many souls without number to sin; it is not hard for Thee to forgive us, if Thou wilt."
And when they had said these things, John arose from his prayer and said: "Arise in the might of God." And when they had arisen, he concluded the prayer, and they all answered "Amen." And he turned, and looked upon the seven priests, who were standing in vile attire, with their heads inclined to the east and their hands raised to Heaven, and tears without end were running from their eyes and dripping down upon their blackened cheeks. And when the holy (man) saw (them), he was grieved and wept, and the procurator with him; and the whole crowd was weeping. And the holy (man) kneeled down, and prayed, and said: "Merciful God, the Father and Sender of our Lord Jesus the Messiah, Thou, Lord, hast said, 'If the dinner turns from his sin and does righteousness before me, through that righteousness, which he hath done, he shall live.' I ask of thee, Lord, |51 have pity upon the work of thy hands, and be not disgusted with it. Let these be received, who were perishing like sheep which have no shepherd, and let them praise Thy great and terrible name and Thy dear Son our Lord Jesus the Messiah, for to Thee and to Him and to Thy holy Spirit is glory and honour for ever, Amen." And the whole congregation answered "Amen."
Then he arose and called them, but they were not able to speak for weeping and sobbing. And he drew near unto them, holding the procurator by his hand, and spake with them, and they did not speak. And the holy (man) made the sign of the cross upon the forehead of each one of them. Then there was an outcry from the whole crowd, and the tears of S. John were running over. And he said unto them: "Take courage; there is no cutting off of hope. Hope was given to men by the birth of the Son of God from the Virgin. Open your mouths and speak with us. We are your members, and are formed of the same material of which ye are formed. We are created by one God, and are one soul. Fear not; He will not cast you off; He will not reject you; He will not be disgusted with you. I have learned of Him, that if ye believe in Him, ye shall rejoice at the table of His kingdom." Then those priests answered and said before the crowd: "How can our deceitful mouth speak? What can we say? for the face of our heart is blackened more than our external face. We cannot open our mouth to speak. But this we know, and |52 believe, and declare true, that there is one God, who created the world by His grace, and His only (and) beloved Son, our Lord Jesus the Messiah, who put on the body from the holy Virgin; and whether we die, or whether we live, we know no other man. Woe to us then, if He has not mercy upon us and does not forgive us; because we have much property and gold that passeth away, and with these souls we have acquired it."
And the procurator had a wish that they should draw near to him, because they were far from the crowd and were standing alone. And when they went to bring them near and make them stand in the midst, the priests say: "We beg of you, do not defile your hands with our stench. "We will not draw nearer than here, until He wills it in whose name we have believed." And it was about the third hour of that day.
And the holy (man) answered and said to the procurator: "Command, sir, that water come into the font. We must baptize this assemblage, and speak to them the word of life. And command that tables be (laid out) through the whole city, and whosoever wants food, our Lord Jesus, who satisfied thousands in the desert, will prepare (a feast) before him." Then the procurator called Menelaus his son, who became alive, and said to him: "Take unto thee ten men, and let each of them go and provide for thee a hundred men of those who have received the sign of baptism, and let them lay the tables, |53 and make ready a great banquet." And they went and did according to the command of the procurator.
And S. John arose from the bench on which he was sitting, and came to the priests, and took hold of the hand of their chief, whose name was Apollo, and of the hand of another, whose name was Dionysius, and drew them near to him, and was speaking to them the word of God, and was interpreting (it), and exhorting them. And Apollo and Dionysius the priests were saying aloud: "Have pity upon us, Son of God, and bring us nigh unto Thy Father, we beg of Thee. If we are to be punished for our wickedness, let not these be punished, for we have led them astray from Thy path. We beg of Thee, merciful Lord, have mercy, Lord, upon our wickedness. If Thy righteousness judge us, let not these be judged, for ours, Lord, is their corruption." And the whole people was weeping.
And when the font was prepared, the procurator commanded, and oil was brought. Then S. John arose, and prayed, and said: "Glory to Thee, Father and Son and Spirit of holiness, for ever, Amen." And they answered after him, "Amen" And he said: "Lord God Almighty, let Thy Spirit of holiness come, and rest and dwell upon the oil and upon the water; and let them be bathed and purified from uncleanness; and let them receive the Spirit of holiness through baptism; and henceforth let them call Thee 'Our Father who art in |54 Heaven.' Yea, Lord, sanctify this water with Thy voice, which resounded over the Jordan and pointed out our Lord Jesus (as) with the finger, (saying,) 'This is my beloved Son, in whom I am well pleased, hear ye Him.' Thou art here who wast on the Jordan. Yea, I beseech Thee, Lord, manifest Thyself here before this assemblage who have believed on Thee with simplicity, and let the nations of the earth hear that the city of Ephesus was the first to receive Thy Gospel before all cities, and became a second sister to Urhāi (Edessa) of the Parthians." And in that hour fire blazed forth over the oil, and the wings of the angels were spread over the oil; and the whole assemblage was crying out, men and women and children, "Holy, holy, holy, Lord Almighty, of whose praises Heaven and earth are full." And straightway the vision was taken away.
And the priests fell down on their faces and wept. And S. John drew nigh and raised them up, and they said: "We believe in the name of the Father and the Son and the Spirit of holiness, and we will never know aught else." And John drew near, and washed them (clean) of the soot, and anointed them with oil, and baptized them in the name of the Father and the Son and the Spirit of holiness, for the forgiveness of debts and the pardon of sins. And S. John said to the procurator: " Command that they go and fetch fine white bread and wine, whilst the whole multitude is being baptized." |55
And they went, (and) prepared, and made ready every thing. And when the whole multitude was baptized, the priests say: "Brothers and fathers and sons, today we bear the Cross of our Lord Jesus the Messiah. Why stand over the gates of our city the images of the daughter of Satan? Let us go (and) pull them down and burn them, and place over all the gates the Cross of our Lord Jesus the Messiah." And the whole multitude were crying out, "Where ought we to make a church?" And S. John was glad and rejoicing; and he said to the procurator: "Look, sir, where it pleaseth thee." And they chose a place which was fitting, and bore the cross and came thither, and set up there the cross, and over the gates of the whole city crosses. And the holy (man) prayed, and offered the (eucharistic) sacrifice, and let them partake of the body and blood of the Messiah; and thither they were assembling every Sunday, and were breaking (bread) together, and were partaking of the body and blood of our Lifegiver.
After these things, when the Gospel was increasing by the hands of the Apostles, Nero, the unclean and impure and wicked king, heard all that had happened at Ephesus. And he sent (and) took all that the procurator had, and imprisoned him; and laid hold of S. John and drove him into exile; and passed sentence on the city that it should be laid waste.
And after three days, believing men of the city assembled, and counselled one another and said: |56 "Let us assemble at the church, and see what each man is willing to give, and take a bribe, and offer it to this wicked ruler, and he will give up to us this (man), who turned us away from error unto our Lord." And when they had taken counsel thus, they collected three hundred pounds of gold, and took ten men, and they went on board a ship to go to Nero, the wicked king, and give the bribe, and bring back the holy (man).
And when they had gone and entered into Rome, at midnight, when the impure Nero was asleep, the Lord sent to him an angel; and he appeared to him in a flame and bearing a sword, and awakened him. And when he had opened his eyes and looked upon him, he cried out and said: "I pray thee, what I have to do with thee?" The angel says to him: "Send back the man whom thou hast taken from Ephesus and cast into exile; and if not, this sword shall enter into thy unclean heart before the sun rises." And the angel smote him and took away his speech, and he was howling like a dog. And his slaves came in when they heard his lamentation, and said to him: "What is the matter with thee, my lord the king?" And he made a sign, and they brought him ink and a sheet of paper, and he wrote: "Straightway, — if it be possible, today,— let John, the son of Zebedee, the Galilean, whom I took away from Ephesus, pass the night in it." And he wrote also, and sent (word) to Ephesus quickly, that every one who was in prison, should come out and do as he pleased. |57
And there came sailors and men clad in arms, and took the letters written by the king's hand, and went on board ship, and went (and) found John at midday kneeling and praying. They say to him: "The king has commanded that we should convey thee to the place where thou wast." And they took him, and went on board ship, and sailed on the sea in peace, and brought him to the gate of Ephesus, and returned to Rome.
And those men who had brought the bribe, when they heard that the holy (man) had returned to Ephesus, said: "We worship Thee, Father and Son and Spirit of holiness, who hast done what Thy fearers wished." And they went on board ship, and brought those three hundred pounds (of gold with them), and came. And when they had entered Ephesus, they showed the gold and narrated all that had happened, and there was joy through the whole city; and they took counsel one with another, and deposited the gold in a house, and hired artificers, and built with it two churches for the worship of our Lord Jesus the Messiah.
And S. John went up (and) sat in the hut; and all the free men of the province of Asia gathered together unto him, and he was teaching and preaching concerning our Lord Jesus; and the word of Nero was established over his own place, but he did not dare again to give orders regarding the province of Asia. It was this wicked man, who slew Paul and Peter.
And after a long interval, when the Apostles |58 heard all that had happened in the whole country of the Ephesians, they were amazed, and said: "This thing is not great for our Lord Jesus, hut to us it is wondrous." And Paul was asking and inquiring of the Apostles, that he might hear the history of S. John; and every day and every hour he was supplicating before God, that he might be deemed worthy to see him.
And when the Gospel rose upon the world, the Spirit of holiness willed, and Matthew was moved and composed the Evangel; and after him, Mark; and after him, Luke. And they wrote, and sent (word) to the holy John that he too should write, and informed him concerning Paul, who had entered into the number of the Apostles. But the holy (man) did not wish to write (a Gospel), saying that they should not say "He is a youth," if Satan cast dissension into the world.
And when the Apostles had travelled about in the countries, and had planted the Cross, and it had spread abroad over the four quarters of the world, then Simon Cephas (Peter) arose, and took Paul with him, and they came to Ephesus unto John. And they rejoiced with a great joy, and were preaching concerning our Lord Jesus without hindrance. And they went up to the holy (man), and found him praying. And they saluted one another, and rejoiced with a great joy, |59 and narrated to one another all that our Lord Jesus had done, and appointed (as) priests believing men.
Peter and Paul entered Ephesus on a Monday, and for five days they were persuading him, whilst rejoicing, to compose an Evangel, but he was not willing, saying to them, "When the Spirit of holiness wills it, I will write." And on the Sunday, at night, at the time when our Lord arose from the grave, the Apostles slumbered and slept. And at that glorious time of the Resurrection, the Spirit of holiness descended, and the whole place, in which they were dwelling, was in a flame; and those men who were awake, awakened their fellows, and they were amazed. And John took paper, and wrote his Evangel in one hour, and gave it to Paul and to Peter. And when the sun rose, they went down to the house of prayer, and read it before the whole city, and prayed, and partook of the body and blood of our Lord Jesus. And they came to the holy (man), and remained with him thirty days; and then they came to Jerusalem, to Jacob (James), the brother of our Lord, and thence they came to Antioch.
And the holy (man) sat in the hut summer and winter, until he was a hundred and twenty years of age, and there his Master buried him in that place, as Moses was buried on Mount Nebo.
Every one who believes, and gives credence to the signs, which our Lord did by the hands of the Apostles, shall find mercy at the day of judgement. And to the |60 Spirit of holiness, who is in the Father and the Son, everything is easy. And let the children of the Church, without division, offer up praise, without investigation, to the Father and to the Son and to the Spirit of holiness, for ever, Amen.
Here ends the Doctrine of John the son of Zebedee, who leaned on the breast of our Lord Jesus at the supper, and instructed and taught and baptized in the city of Ephesus.
The Acts of Peter
THE COPTIC FRAGMENT
This is preserved separately in an early papyrus manuscript (fourth-fifth century) now at Berlin; the other contents of it are Gnostic writings which have not yet been published. I follow C. Schmidt's rendering of it. It has a title at the end: The Act of Peter On the first day of the week, that is, on the Lord's day, a multitude gathered together, and they brought unto Peter many sick that he might heal them. And one of the multitude adventured to say unto Peter: Lo, Peter, in our presence thou hast made many blind to see and the deaf to hear and the lame to walk, and hast succoured the weak and given them strength: but wherefore hast thou not succoured thy daughter, the virgin, which grew up beautiful and hath believed in the name of God? For behold, her one side is wholly palsied, and she lieth there stretched out in the corner helpless. We see them that have been healed by thee: thine own daughter thou hast neglected.
But Peter smiled and said unto him: My son, it is manifest unto God alone wherefore her body is not whole. Know then that God is not weak nor powerless to grant his gift unto my daughter: but that thy soul may be convinced, and they that are here present may the more believe -then he looked unto his daughter and said to her: Raise thyself up from thy place, without any helping thee save Jesus only, and walk whole before all these, and come unto me. And she arose and came to him; and the multitude rejoiced at that which was come to pass. Then said Peter unto them: Behold, your heart is convinced that God is not without strength concerning all things that we ask of him. Then they rejoiced yet more and praised God. And Peter said to his daughter: Go unto thy place, and lay thee down and be again in thine infirmity, for this is expedient for me and for thee. And the maiden went back and lay down in her place and was as beforetime: and the whole multitude wept, and entreated Peter to make her whole.
But Peter said unto them: As the Lord liveth, this is expedient for her and for me. For on the day when she was born unto me I saw a vision, and the Lord said unto me: Peter, this day is a great temptation born unto thee, for this daughter will bring hurt unto many souls if her body continue whole. But I thought that the vision did mock me.
Now when the maiden was ten years old, a stumbling-block was prepared for many by reason of her. And an exceeding rich man, by name Ptolemaeus, when he had seen the maiden with her mother bathing, sent unto her to take her to wife; but her mother consented not. And he sent oft-times to her, and could not wait.
[Here a leaf is lost: the sense, however, is not hard to supply. Augustine speaks (quoting Apocryphal Acts) of a daughter of Peter struck with palsy at the prayer of her father.
Ptolemaeus, unable to win the maiden by fair means, comes and carries her off. Peter hears of it and prays God to protect her. His prayer is heard. She is struck with palsy on one side of her body. Then the text resumes.]
The servants of Ptolemaeus brought the maiden and laid her down before the door of the house and departed.
But when I perceived it, I and her mother, we went down and found the maiden, that one whole side of her body from her toes even to her head was palsied and withered: and we bore her away, praising the Lord which had preserved his handmaid from defilement and shame and (corruption?). This is the cause of the matter, why the maiden continueth so unto this day.
Now, then, it is fitting for you to know the end of Ptolemaeus. He went home and sorrowed night and day over that which had befallen him, and by reason of the many tears which he shed, he became blind. And when he had resolved to rise up and hang himself, lo, about the ninth hour of the day, he saw a great light which enlightened the whole house, and heard a voice saying unto him: Ptolemaeus, God hath not given thee the vessels for corruption and shame, and yet more doth it not become thee which hast believed in me to defile my virgin, whom thou shalt know as thy sister, even as if I were unto you both one spirit (sic). But rise up and go quickly unto the house of the apostle Peter, and thou shalt see my glory; he shall make known unto thee what thou must do.
But Ptolemaeus was not negligent, and bade his servants show him the way and bring him unto me. And when they were come to me, he told me all that had befallen him by the power of our Lord Jesus Christ. Then did he see with the eyes of his flesh, and with the eyes of his soul, and much people believed (hoped) in Christ: and he did them good and gave them the gift of God.
Thereafter Ptolemaeus died, departing out of this life, and went unto his Lord: and when he made his will he bequeathed a piece of land in the name of my daughter, because through her he had believed in God and was made whole. But I unto whom the disposition thereof fell, exercised it with great carefulness: I sold the land, and God alone knoweth neither I nor my daughter (received the price). I sold the land and kept nought back of the price, but gave all the money unto the poor.
Know therefore, thou servant of Jesus Christ, that God directeth (?) them that are his, and prepareth good for every one of them, although we think that God hath forgotten us. Therefore now, brethren, let us be sorrowful and watch and pray, and so shall the goodness of God look upon us, whereon we wait.
And yet further discourse did Peter hold before them all, and glorified the name of Christ the Lord and gave them all of the bread: and when he had distributed it, he rose up and went unto his house.
The scene of this episode is probably Jerusalem. The subject of it was often used by later writers, most notably, perhaps, by the author of the late Acts of SS. Nereus and Achilleus (fifth or sixth century), who gives the daughter a name, Petronilla, which has passed into Kalendars, and as Perronelle, Pernel, or Parnell has become familiar.
A few critics have questioned whether this piece really belongs to the Acts of Peter: but the weight of probability and of opinion is against them. Nothing can be plainer than that it is an extract from a larger book, and that it is ancient (the manuscript may be of the fourth century). Moreover, Augustine, in dealing with apocryphal Acts, alludes to the story contained in it. What other large book of ancient date dealing with Peter's doings can we imagine save the Acts?
II
THE GARDENER'S DAUGHTER
Augustine (Against Adimantus, xvii. 5), says to his Manichaean opponent: the story of Peter killing Ananias and Sapphira by a word is very stupidly blamed by those who in the apocryphal Acts read and admire both the incident I mentioned about the apostle Thomas (the death of the cup-bearer at the feast in his Acts) 'and that the daughter of Peter himself was stricken with palsy at the prayer of her father, and that the daughter of a gardener died at the prayer of Peter. Their answer is that it was expedient for them, that the one should be disabled by palsy and the other should die: but they do not deny that it happened at the prayer of the apostle'.
This allusion to the gardener's daughter remained a puzzle until lately. But a passage in the Epistle of Titus (already quoted) tells us the substance of the story.
A certain gardener had a daughter, a virgin, her father's only child: he begged Peter to pray for her. Upon his request, the apostle answered him that the Lord would give her that which was useful for her soul. Immediately the girl fell dead.
O worthy gain and suitable to God, to escape the insolence of the flesh and mortify the boastfulness of the blood! But that old man, faithless, and not knowing the greatness of the heavenly favour, ignorant of the divine benefit, entreated Peter that his only daughter might be raised again. And when she was raised, not many days after, as it might be to-day, the slave of a believer who lodged in the house ran upon her and ruined the girl, and both of them disappeared.
This was evidently a contrast to the story of Peter's daughter, and probably followed immediately upon it in the Acts. There is another sentence appropriate to the situation, which Dom de Bruyne found in a Cambrai MS. of the thirteenth century -a collection of apophthegms- and printed with the extracts from the Epistle of Titus.
That the dead are not to be mourned overmuch, Peter, speaking to one who lamented without patience the loss of his daughter, said: So many assaults of the devil, so many warrings of the body, so many disasters of the world hath she escaped, and thou sheddest tears as if thou knewest not what thou sufferest in thyself (what good hath befallen thee).
This might very well be part of Peter's address to the bereaved gardener.
III
THE VERCELLI ACTS
I. At the time when Paul was sojourning in Rome and confirming many in the faith, it came also to pass that one by name Candida, the wife of Quartus that was over the prisons, heard Paul and paid heed to his words and believed. And when she had instructed her husband also and he believed, Quartus suffered Paul to go whither he would away from the city: to whom Paul said: If it be the will of God, he will reveal it unto me. And after Paul had fasted three days and asked of the Lord that which should be profitable for him, he saw a vision, even the Lord saying unto him: Arise, Paul, and become a physician in thy body (i.e. by going thither in person) to them that are in Spain.
He therefore, having related to the brethren what God had commanded, nothing doubting, prepared himself to set forth from the city. But when Paul was about to depart, there was great weeping throughout all the brotherhood, because they thought that they should see Paul no more, so that they even rent their clothes. For they had in mind also how that Paul had oftentimes contended with the doctors of the Jews and confuted them, saying: Christ, upon whom your fathers laid hands, abolished their sabbaths and fasts and holy-days and circumcision, and the doctrines of men and the rest of the traditions he did abolish. But the brethren lamented (and adjured) Paul by the coming of our Lord Jesus Christ, that he should not be absent above a year, saying: We know thy love for thy brethren; forget not us when thou art come thither, neither begin to forsake us, as little children without a mother. And when they besought him long with tears, there came a sound from heaven, and a great voice saying: Paul the servant of God is chosen to minister all the days of his life: by the hands of Nero the ungodly and wicked man shall he be perfected before your eyes. And a very great fear fell upon the brethren because of the voice which came from heaven: and they were confirmed yet more in the faith.
II. Now they brought unto Paul bread and water for the sacrifice, that he might make prayer and distribute it to every one. Among whom it befell that a woman named Rufina desired, she also, to receive the Eucharist at the hands of Paul: to whom Paul, filled with the spirit of God, said as she drew near: Rufina, thou comest not worthily unto the altar of God, arising from beside one that is not thine husband but an adulterer, and assayest to receive the Eucharist of God. For behold Satan shall trouble thine heart and cast thee down in the sight of all them that believe in the Lord, that they which see and believe may know that they have believed in the living God, the searcher of hearts. But if thou repent of thine act, he is faithful that is able to blot out thy sin and set thee free from this sin: but if thou repent not, while thou art yet in the body, devouring fire and outer darkness shall receive thee for ever. And immediately Rufina fell down, being stricken with palsy (?) from her head unto the nails of her feet, and she had no power to speak (given her) for her tongue was bound. And when both they that believed (in the faith) and the neophytes saw it, they beat their breasts, remembering their old sins, and mourned and said: We know not if God will forgive the former sins which we have committed. Then Paul called for silence and said: Men and brethren which now have begun to believe on Christ, if ye continue not in your former works of the tradition of your fathers, and keep yourselves from all guile and wrath and fierceness and adultery and defilement, and from pride and envy and contempt and enmity, Jesus the living God will forgive you that ye did in ignorance. Wherefore, ye servants of God, arm yourselves every one in your inner man with peace, patience, gentleness, faith, charity, knowledge, wisdom, love of the brethren, hospitality, mercy, abstinence, chastity, kindness, justice: then shall ye have for your guide everlastingly the first-begotten of all creation, and shall have strength in peace with our Lord. And when they had heard these things of Paul, they besought him to pray for them. And Paul lifted up his voice and said: O eternal God, God of the heavens, God of unspeakable majesty (divinity), who hast stablished all things by thy word, who hast bound upon all the world the chain of thy grace, Father of thine holy Son Jesus Christ, we together pray thee through thy Son Jesus Christ, strengthen the souls which were before unbelieving but now are faithful. Once I was a blasphemer, now I am blasphemed; once I was a persecutor, now do I suffer persecution of others; once I was the enemy of Christ, now I pray that I may be his friend: for I trust in his promise and in his mercy; I account myself faithful and that I have received forgiveness of my former sins. Wherefore I exhort you also, brethren, to believe in the Lord the Father Almighty, and to put all your trust in our Lord Jesus Christ his Son, believing in him, and no man shall be able to uproot you from his promise. Bow your knees therefore together and commend me unto the Lord, who am about to set forth unto another nation, that his grace may go before me and dispose my journey aright, that he may receive his vessels holy and believing, that they, giving thanks for my preaching of the word of the Lord, may be well grounded in the faith. But the brethren wept long and prayed unto the Lord with Paul, saying: Be thou, Lord Jesus Christ, with Paul and restore him unto us whole: for we know our weakness which is in us even to this day.
III. And a great multitude of women were kneeling and praying and beseeching Paul; and they kissed his feet and accompanied him unto the harbour. But Dionysius and Balbus, of Asia, knights of Rome, and illustrious men, and a senator by name Demetrius abode by Paul on his right hand and said: Paul, I would desire to leave the city if I were not a magistrate, that I might not depart from thee. Also from Caesar's house Cleobius and Iphitus and Lysimachus and Aristaeus and two matrons Berenice and Philostrate, with Narcissus the presbyter [after they had] accompanied him to the harbour: but whereas a storm of the sea came on, he (Narcissus?) sent the brethren back to Rome, that if any would, he might come down and hear Paul until he set sail: and hearing that, the brethren went up unto the city. And when they told the brethren that had remained in the city, and the report was spread abroad, some on beasts, and some on foot, and others by way of the Tiber came down to the harbour, and were confirmed in the faith for three days, and on the fourth day until the fifth hour, praying together with Paul, and making the offering: and they put all that was needful on the ship and delivered him two young men, believers, to sail with him, and bade him farewell in the Lord and returned to Rome.
There has been great dispute about these three chapters, whether they are not an excerpt from the Acts of Paul, or whether they are an addition made by the writer of the Greek original of the Vercelli Acts.
If they are from the Acts of Paul, it means that in those Acts Paul was represented as visiting Rome twice, and going to Spain between the visits. Evidently, if this was so, he did not return straight from Spain to Rome: at least the Coptic gives no indication that the prophecies of Cleobius and Myrte were uttered in Spain.
The question is a difficult one. All allow that the writer of the Acts of Peter knew and used the Acts of Paul: but there is strong opposition to the idea that Paul related two visits to Rome.
The writer of Paul obviously knew the canonical Acts very well and obviously took great liberties with them. Did he go so far, one wonders, as to suppress and ignore the whole story of the trial before Felix and the shipwreck? If he told of but one visit to Rome -the final one- it appears that he did: for the conditions described in the Martyrdom -Paul quite free and martyred very shortly after his arrival- are totally irreconcilable with Luke (Paul arriving in custody and living two years at least in the city).
IV. Now after a few days there was a great commotion in the midst of the church, for some said that they had seen wonderful works done by a certain man whose name was Simon, and that he was at Aricia, and they added further that he said he was a great power of God and without God he did nothing. Is not this the Christ? but we believe in him whom Paul preached unto us; for by him have we seen the dead raised, and men Delivered from divers infirmities: but this man seeketh contention, we know it (or, but what this contention is, we know not) for there is no small stir made among us. Perchance also he will now enter into Rome; for yesterday they besought him with great acclamations, saying unto him: Thou art God in Italy, thou art the saviour of the Romans: haste quickly unto Rome. But he spake to the people with a shrill voice, saying: Tomorrow about the seventh hour ye shall see me fly over the gate of the city in the form (habit) wherein ye now see me speaking unto you. Therefore, brethren, if it seem good unto you, let us go and await carefully the issue of the matter. They all therefore ran together and came unto the gate. And when it was the seventh hour, behold suddenly a dust was seen in the sky afar off, like a smoke shining with rays stretching far from it. And when he drew near to the gate, suddenly he was not seen: and thereafter he appeared, standing in the midst of the people; whom they all worshipped, and took knowledge that he was the same that was seen of them the day before.
And the brethren were not a little offended among themselves, seeing, moreover, that Paul was not at Rome, neither Timotheus nor Barnabas, for they had been sent into Macedonia by Paul, and that there was no man to comfort us, to speak nothing of them that had but just become catechumens. And as Simon exalted himself yet more by the works which he did, and many of them daily called Paul a sorcerer, and others a deceiver, of so great a multitude that had been stablished in the faith all fell away save Narcissus the presbyter and two women in the lodging of the Bithynians, and four that could no longer go out of their house, but were shut up (day and night): these gave themselves unto prayer (by day and night), beseeching the Lord that Paul might return quickly, or some other that should visit his servants, because the devil had made them fall by his wickedness.
V. And as they prayed and fasted, God was already teaching Peter at Jerusalem of that which should come to pass. For whereas the twelve years which the Lord Christ had enjoined upon him were fulfilled, he showed him a vision after this manner, saying unto him: Peter, that Simon the sorcerer whom thou didst cast out of Judaea, convicting him, hath again come before thee (prevented thee) at Rome. And that shalt thou know shortly (or, and that thou mayest know in few words): for all that did believe in me hath Satan made to fall by his craft and working: whose Power Simon approveth himself to be. But delay thee not: set forth on the morrow, and there shalt thou find a ship ready, setting sail for Italy, and within few days I will show thee my grace which hath in it no grudging. Peter then, admonished by the vision, related it unto the brethren without delay, saying: It is necessary for me to go up unto Rome to fight with the enemy and adversary of the Lord and of our brethren.
And he went down to Caesarea and embarked quickly in the ship, whereof the ladder was already drawn up, not taking any provision with him. But the governor of the ship whose name was Theon looked on Peter and said: Whatsoever we have, all is thine. For what thank have we, if we take in a man like unto ourselves who is in uncertain case (difficulty) and share not all that we have with thee? but only let us have a prosperous voyage. But Peter, giving him thanks for that which he offered, himself fasted while he was in the ship, sorrowful in mind and again consoling himself because God accounted him worthy to be a minister in his service.
And after a few days the governor of the ship rose up at the hour of his dinner and asked Peter to eat with him, and said to him: O thou, whoever thou art, I know thee not, but as I reckon, I take thee for a servant of God. For as I was steering my ship at midnight I perceived the voice of a man from heaven saying to me: Theon, Theon! And twice it called me by my name and said to me: Among them that sail with thee let Peter be greatly honoured by thee, for by him shalt thou and the rest be preserved safe without any hurt after such a course as thou hopest not for. And Peter believed that God would vouchsafe to show his providence upon the sea unto them that were in the ship, and thenceforth began Peter to declare unto Theon the mighty works of God, and how the Lord had chosen him from among the apostles, and for what business he sailed unto Italy: and daily he communicated unto him the word of God. And considering him he perceived by his walk that he was of one mind in the faith and a worthy minister (deacon).
Now when there was a calm upon the ship in Hadria (the Adriatic), Theon showed it to Peter, saying unto him: If thou wilt account me worthy, whom thou mayest baptize with the seal of the Lord thou hast an opportunity. For all that were in the ship had fallen asleep, being drunken. And Peter went down by a rope and baptized Theon in the name of the Father and the Son and the Holy Ghost: and he came up out of the water rejoicing with great joy, and Peter also was glad because God had accounted Theon worthy of his name. Arid it came to pass when Theon was baptized, there appeared in the same place a youth shining and beautiful, saying unto them: Peace be unto you. And immediately Peter and Theon went up and entered into the cabin; and Peter took bread and gave thanks unto the Lord which had accounted him worthy of his holy ministry, and for that the youth had appeared unto them, saying: Peace be unto you. And he said: Thou best and alone holy one, it is thou that hast appeared unto us, O God Jesu Christ, and in thy name hath this man now been washed and sealed with thy holy seal. Therefore in thy name do I impart unto him thine eucharist, that he may be thy perfect servant without blame for ever.
And as they feasted and rejoiced in the Lord, suddenly there came a wind, not vehement but moderate, at the ship's prow, and ceased not for six days and as many nights, until they came unto Puteoli.
VI. And when they had touched at Puteoli, Theon leapt out of the ship and went unto the inn where he was wont to lodge, to prepare to receive Peter. Now he with whom he lodged was one by name Ariston, which alway feared the Lord, and because of the Name Theon entrusted himself with him (had dealings with him). And when he was come to the inn and saw Ariston, Theon said unto him: God who hath accounted thee worthy to serve him hath communicated his grace unto me also by his holy servant Peter, who hath now sailed with me from Judaea, being commanded by our Lord to come unto Italy. And when he heard that, Ariston fell upon Theon's neck and embraced him and besought him to bring him to the ship and show him Peter. For Ariston said that since Paul set forth unto Spain there was no man of the brethren with whom he could refresh himself, and, moreover, a certain Jew had broken into the city, named Simon, and with his charms of sorcery and his wickedness hath he made all the brotherhood fall away this way and that, so that I also fled from Rome, expecting the coming of Peter: for Paul had told us of him, and I also have seen many things in a vision. Now, therefore, I believe in my Lord that he will build up again his ministry, for all this deceit shall be rooted out from among his servants. For our Lord Jesus Christ is faithful, who is able to restore our minds. And when Theon heard these things from Ariston, who wept, his spirit was raised (increased) yet more and he was the more strengthened, because he perceived that he had believed on the living God.
But when they came together unto the ship, Peter looked upon them and smiled, being filled with the Spirit; so that Ariston falling on his face at Peter's feet, said thus: Brother and lord, that hast part in the holy mysteries and showest the right way which is in the Lord Jesus Christ our God, who by thee hath shown unto us his coming: we have lost all them whom Paul had delivered unto us, by the working of Satan; but now I trust in the Lord who hath commanded thee to come unto us, sending thee as his messenger, that he hath accounted us worthy to see his great and wonderful works by thy means. I pray thee therefore, make haste unto the city: for I left the brethren which have stumbled, whom I saw fall into the temptation of the devil, and fled hither, saying unto them: Brethren, stand fast in the faith, for it is of necessity that within these two months the mercy of our Lord bring his servant unto you. For I had seen a vision, even Paul, saying unto me: Ariston, flee thou out of the city. And when I heard it, I believed without delay and went forth in the Lord, although I had an infirmity in my flesh, and came hither; and day by day I stood upon the sea-shore asking the sailors: Hath Peter sailed with you? But now through the abundance of the grace of God I entreat thee, let us go up unto Rome without delay, lest the teaching of this wicked man prevail yet further. And as Ariston said this with tears, Peter gave him his hand and raised him up from the earth, and Peter also groaning, said with tears: He hath prevented us which tempteth all the world by his angels; but he that hath power to save his servants from all temptations shall quench his deceits and put him beneath the feet of them that have believed in Christ whom we preach.
And, as they entered in at the gate, Theon entreated Peter, saying: Thou didst not refresh thyself on any day in so great a voyage (sea): and now after (before) so hard a journey wilt thou set out forthwith from the ship? tarry and refresh thyself, and so shalt thou set forth: for from hence to Rome upon a pavement of flint I fear lest thou be hurt by the shaking. But Peter answered and said to them: What if it come to pass that a millstone were hung upon me, and likewise upon the enemy of our Lord, even as my Lord said unto us of any that offended one of the brethren, and I were drowned in the sea? but it might be not only a millstone, but that which is far worse, even that I which am the enemy of this persecutor of his servants should die afar off from them that have believed on the Lord Jesus Christ (so Ficker: the sentence is corrupt; the sense is that Peter must at all costs be with his fellow-Christians, or he will incur even worse punishment than that threatened by our Lord's words). And by no exhortation could Theon prevail to persuade him to tarry there even one day.
But Theon himself delivered all that was in the ship to be sold for the price which he thought good, and followed Peter unto Rome; whom Ariston brought unto the abode of Narcissus the presbyter.
VII. Now the report was noised through the city unto the brethren that were dispersed, because of Simon, that he might show him to be a deceiver and a persecutor of good men. All the multitude therefore ran together to see the apostle of the Lord stay (himself, or the brethren) on Christ. And on the first day of the week when the multitude was assembled to see Peter, Peter began to say with a loud voice: Ye men here present that trust in Christ, ye that for a little space have suffered temptation, learn for what cause God sent his Son into the world, and wherefore he made him to be born of the Virgin Mary; for would he so have done if not to procure us some grace or dispensation? even because he would take away all offence and all ignorance and all the contrivance of the devil, his attempts (beginnings) and his strength wherewith he prevailed aforetime, before our God shined forth in the world. And whereas men through ignorance fell into death by many and divers infirmities, Almighty God, moved with compassion, sent his Son into the world. With whom I was; and he (or I) walked upon the water, whereof I myself remain awitness, and do testify that he then worked in the world by signs and wonders, all of which he did.
I do confess, dearly-beloved brethren, that I was with him: yet I denied him, even our Lord Jesus Christ, and that not once only, but thrice; for there were evil dogs that were come about me as they did unto the Lord's prophets. And the Lord imputed it not unto me, but turned unto me and had compassion on the infirmity of my flesh, when (or so that) afterward I bitterly bewailed myself, and lamented the weakness of my faith, because I was befooled by the devil and kept not in mind the word of my Lord. And now I say unto you, O men and brethren, which are gathered together in the name of Jesus Christ: against you also hath the deceiver Satan aimed his arrows, that ye might depart out of the way. But faint not, brethren, neither let your spirit fall, but be strong and persevere and doubt not: for if Satan caused me to stumble, whom the Lord had in great honour, so that I denied the light of mine hope, and if he overthrew me and persuaded me to flee as if I had put my trust in a man, what think ye will he do unto you which are but young in the faith? Did ye suppose that he would not turn you away to make you enemies of the kingdom of God, and cast you down into perdition by a new (or the last) deceit? For whomsoever he casteth out from the hope of our Lord Jesus Christ, he is a son of perdition for ever. Turn yourselves, therefore, brethren, chosen of the Lord, and be strong in God Almighty, the Father of our Lord Jesus Christ, whom no man hath seen at any time, neither can see, save he who hath believed in him. And be ye aware whence this temptation hath come upon you. For it is not only by words that I would convince you that this is Christ whom I preach, but also by deeds and exceeding great works of power do I exhort you by the faith that is in Christ Jesus, that none of you look for any other save him that was despised and mocked of the Jews, even this Nazarene which was crucified and died and the third day rose again.
VIII. And the brethren repented and entreated Peter to fight against Simon: (who said that he was the power of God, and lodged in the house of Marcellus a senator, whom he had convinced by his charms) saying: Believe us, brother Peter: there was no man among men so wise as this Marcellus. All the widows that trusted in Christ had recourse unto him; all the fatherless were fed by him; and what more, brother? all the poor called Marcellus their patron, and his house was called the house of the strangers and of the poor, and the emperor said unto him: I will keep thee out of every office, lest thou despoil the provinces to give gifts unto the Christians. And Marcellus answered: All my goods are also thine. And Caesar said to him: Mine they would be if thou keptest them for me; but now they are not mine, for thou givest them to whom thou wilt, and I know not to what vile persons. Having this, then, before our eyes, brother Peter, we report it to thee, how the great mercy of this man is turned unto blasphemy; for if he had not turned, neither should we have departed from the holy faith of God our Lord. And now doth this Marcellus in anger repent him of his good deeds, saying: All this substance have I spent in all this time, vainly believing that I gave it for the knowledge of God! So that if any stranger cometh to the door of his house, he smiteth him with a staff and biddeth him be beaten, saying: Would God I had not spent so much money upon these impostors: and yet more doth he say, blaspheming. But if there abide in thee any mercy of our Lord and aught of the goodness of his commandments, do thou succour the error of this man who hath done so many alms-deeds unto the servants of God.
And Peter, when he perceived this, was smitten with sharp affliction and said: O the divers arts and temptations of the devil! O the contrivances and devices of the wicked! he that nourisheth up for himself a mighty fire in the day of wrath, the destruction of simple men, the ravening wolf, the devourer and scatterer of eternal life! Thou didst enmesh the first man in concupiscence and bind him with thine old iniquity and with the chain of the flesh: thou art wholly the exceeding bitter fruit of the tree of bitterness, who sendest divers lusts upon men. Thou didst compel Judas my fellow-disciple and fellow-apostle to do wickedly and deliver up our Lord Jesus Christ, who shall punish thee therefor. Thou didst harden the heart of Herod and didst inflame Pharaoh and compel him to fight against Moses the holy servant of God; thou didst give boldness unto Caiaphas, that he should deliver our Lord Jesus Christ unto the unrighteous multitude; and even until now thou shootest at innocent souls with thy poisonous arrows. Thou wicked one, enemy of all men, be thou accursed from the Church of him the Son of the holy God ommpotent and as a brand cast out of the fire shalt thou be quenched by the servants of our Lord Jesus Christ. Upon thee let thy blackness be turned and upon thy children, an evil seed; upon thee be turned thy wickedness and thy threatenings; upon thee and thine angels be thy temptations, thou beginning of malice and bottomless pit of darkness! Let thy darkness that thou hast be with thee and with thy vessels which thou ownest! Depart from them that shall believe in God, depart from the servants of Christ and from them that desire to be his soldiers. Keep thou to thyself thy garments of darkness! Without cause knockest thou at other men's doors, which are not thine but of Christ Jesus that keepeth them. For thou, ravening wolf, wouldest carry off the sheep that are not thine but of Christ Jesus, who keepeth them with all care and diligence.
IX. As Peter spake thus with great sorrow of mind, many were added unto them that believed on the Lord. But the brethren besought Peter to join battle with Simon and not suffer him any longer to vex the people. And without delay Peter went quickly out of the synagogue (assembly) and went unto the house of Marcellus, where Simon lodged: and much people followed him. And when he came to the door, he called the porter and said to him: Go, say unto Simon: Peter because of whom thou fleddest out of Judaea waiteth for thee at the door. The porter answered and said to Peter: Sir, whether thou be Peter, I know not: but I have a command; for he had knowledge that yesterday thou didst enter into the city, and said unto me: Whether it be by day or by night, at whatsoever hour he cometh, say that I am not within. And Peter said to the young man: Thou hast well said in reporting that which he compelled thee to say. And Peter turned unto the people that followed him and said: Ye shall now see a great and marvellous wonder. And Peter seeing a great dog bound with a strong chain, went to him and loosed him, and when he was loosed the dog received a man's voice and said unto Peter: What dost thou bid me to do, thou servant of the unspeakable and living God? Peter said unto him: Go in and say unto Simon in the midst of his company: Peter saith unto thee, Come forth abroad, for thy sake am I come to Rome, thou wicked one and deceiver of simple souls. And immediately the dog ran and entered in, and rushed into the midst of them that were with Simon, and lifted up his forefeet and in a loud voice said: Thou Simon, Peter the servant of Christ who standeth at the door saith unto thee: Come forth abroad, for thy sake am I come to Rome, thou most wicked one and deceiver of simple souls. And when Simon heard it, and beheld the incredible sight, he lost the words wherewith he was deceiving them that stood by, and all of them were amazed.
X. But when Marcellus saw it he went out to the door and east himself at Peter's feet and said: Peter, I embrace thy feet, thou holy servant of the holy God; I have sinned greatly: but exact thou not my sins, if there be in thee the true faith of Christ, whom thou preachest, if thou remember his commandments, to hate no man, to be unkind to no man, as I learned from thy fellow apostle Paul; keep not in mind my faults, but pray for me unto the Lord, the holy Son of God whom I have provoked to wrath -for I have persecuted his servants- that I be not delivered with the sins of Simon unto eternal fire; who so persuaded me, that I set up a statue to him with this inscription: 'To Simon the new (young) God.' If I knew, O Peter, that thou couldest be won with money, I would give thee all my substance, yea I would give it and despise it, that I might gain my soul. If I had sons, I would account them as nothing, if only I might believe in the living God. But I confess that he would not have deceived me save that he said that he was the power of God; yet will I tell thee, O most gentle (sweet) Peter: I was not worthy to hear thee, thou servant of God, neither was I stablished in the faith of God which is in Christ; therefore was I made to stumble. I beseech thee, therefore, take not ill that which I am about to say, that Christ our Lord whom thou preachest in truth said unto thy fellow-apostles in thy presence: If ye have faith as a grain of mustard seed, ye shall say unto this mountain: Remove thyself: and straightway it shall remove itself. But this Simon said that thou, Peter, wast without faith when thou didst doubt, in the waters. And I have heard that Christ said this also: They that are with me have not understood me. If, then, ye upon whom he laid his hands, whom also he chose, did doubt, I, therefore, having this witness, repent me, and take refuge in thy prayers. Receive my soul, who have fallen away from our Lord and from his promise. But I believe that he will have mercy upon me that repent. For the Almighty is faithful to forgive me my sins.
But Peter said with a loud voice: Unto thee, our Lord, be glory and splendour, O God Almighty, Father of our Lord Jesus Christ. Unto thee be praise and glory and honour, world without end. Amen. Because thou hast now fully strengthened and stablished us in thee in the sight of all, holy Lord, confirm thou Marcellus, and send thy peace upon him and upon his house this day: and whatsoever is lost or out of the way, thou alone canst turn them all again; we beseech thee, Lord, shepherd of the sheep that once were scattered, but now shall be gathered in one by thee. So also receive thou Marcellus as one of thy lambs and suffer him no longer to go astray (revel) in error or ignorance. Yea, Lord, receive him that with anguish and tears entreateth thee.
XI. And as Peter spake thus and embraced Mareellus, Peter turned himself unto the multitude that stood by him and saw there one that laughed (smiled), in whom was a very evil spirit. And Peter said unto him: Whosoever thou art that didst laugh, show thyself openly unto all that are present. And hearing this the young man ran into the court of the house and cried out with a loud voice and dashed himself against the wall and said: Peter, there is a great contention between Simon and the dog whom thou sentest; for Simon saith to the dog: Say that I am not here. Unto whom the dog saith more than thou didst charge him; and when he hath accomplished the mystery which thou didst command him, he shall die at thy feet. But Peter said: And thou also, devil, whosoever thou art, in the name of our Lord Jesus Christ, go out of that young man and hurt him not at all: show thyself unto all that stand here. When the young man heard it, he ran forth and caught hold on a great statue of marble which was set in the court of the house, and brake it in pieces with his feet. Now it was a statue of Caesar. Which Marcellus beholding smote his forehead and said unto Peter: A great crime hath been committed; for if this be made known unto Caesar by some busybody, he will afflict us with sore punishments. And Peter said to him: I see thee not the same that thou wast a little while ago, for thou saidst that thou wast ready to spend all thy substance to save thy soul. But if thou indeed repentest, believing in Christ with thy whole heart, take in thine hands of the water that runneth down, and pray to the Lord, and in his name sprinkle it upon the broken pieces of the statue and it shall be whole as it was before. And Marcellus, nothing doubting, but believing with his whole heart, before he took the water lifted up his hands and said: I believe in thee, O Lord Jesu Christ: for I am now proved by thine apostle Peter, whether I believe aright in thine holy name. Therefore I take water in mine hands, and in thy name do I sprinkle these stones that the statue may become whole as it was before. If, therefore, Lord, it be thy will that I continue in the body and suffer nothing at Caesar's hand, let this stone be whole as it was before. And he sprinkled the water upon the stones, and the statue became whole, whereat Peter exulted that Marcellus had not doubted in asking of the Lord, and Marcellus was exalted in spirit for that such a sign was first wrought by his hands; and he therefore believed with his whole heart in the name of Jesus Christ the Son of God, by whom all things impossible are made possible.
XII. But Simon within the house said thus to the dog: Tell Peter that I am not within. Whom the dog answered in the presence of Marcellus: Thou exceeding wicked and shameless one, enemy of all that live and believe on Christ Jesus, here is a dumb animal sent unto thee which hath received a human voice to confound thee and show thee to be a deceiver and a liar. Hast thou taken thought so long, to say at last: 'Tell him that I am not within?' Art thou not ashamed to utter thy feeble and useless words against Peter the minister and apostle of Christ, as if thou couldst hide thee from him that hath commanded me to speak against thee to thy face: and that not for thy sake but for theirs whom thou wast deceiving and sending unto destruction? Cursed therefore shalt thou be, thou enemy and corrupter of the way of the truth of Christ, who shall prove by fire that dieth not and in outer darkness, thine iniquities that thou hast committed. And having thus said, the dog went forth and the people followed him, leaving Simon alone. And the dog came unto Peter as he sat with the multitude that was come to see Peter's face, and the dog related what he had done unto Simon. And thus spake the dog unto the angel and apostle of the true God: Peter, thou wilt have a great contest with the enemy of Christ and his servants, and many that have been deceived by him shalt thou turn unto the faith; wherefore thou shalt receive from God the reward of thy work. And when the dog had said this he fell down at the apostle Peter's feet and gave up the ghost. And when the great multitude saw with amazement the dog speaking, they began then, some to throw themselves down at Peter's feet, and some said: Show us another sign, that we may believe in thee as the minister of the living God, for Simon also did many signs in our presence and therefore did we follow him.
XIII. And Peter turned and saw a herring (sardine) hung in a window, and took it and said to the people: If ye now see this swimming in the water like a fish, will ye be able to believe in him whom I preach? And they said with one voice: Verily we will believe thee. Then he said -now there was a bath for swimming at hand: In thy name, O Jesu Christ, forasmuch as hitherto it is not believed in, in the sight of all these live and swim like a fish. And he cast the herring into the bath, and it lived and began to swim. And all the people saw the fish swimming, and it did not so at that hour only, lest it should be said that it was a delusion (phantasm), but he made it to swim for a long time, so that they brought much people from all quarters and showed them the herring that was made a living fish, so that certain of the people even cast bread to it; and they saw that it was whole. And seeing this, many followed Peter and believed in the Lord.
And they assembled themselves day and night unto the house of Narcissus the presbyter. And Peter discoursed unto them of the scriptures of the prophets and of those things which our Lord Jesus Christ had wrought both in word and in deeds.
XIV. But Marcellus was confirmed daily by the signs which he saw wrought by Peter through the grace of Jesus Christ which he granted unto him. And Mareellus ran upon Simon as he sat in his house in the dining chamber, and cursed him and said unto him: Thou most adverse and pestilent of men, corrupter of my soul and my house, who wouldest have made me fall away from my Lord and Saviour Christ! and laying hands on him he commanded him to be thrust out of his house. And the servants having received such licence, covered him with reproaches; some buffeted his face, others beat him with sticks, others cast stones, others emptied out vessels full of filth upon his head, even those who on his account had fled from their master and been a long time fettered; and other their fellowservants of whom he had spoken evil to their master reproached him. saying to him: Now by the will of God who hath had mercy on us and on our master, do we recompense thee with a fit reward. And Simon, shrewdly beaten and cast out of the house, ran unto the house where Peter lodged, even the house of Narcissus, and standing at the gate cried out: Lo, here am I, Simon: come thou down, Peter, and I will convict thee that thou hast believed on a man which is a Jew and a carpenter's son.
XV. And when it was told Peter that Simon had said this, Peter sent unto him a woman which had a sucking child, saying to her: Go down quickly, and thou wilt find one that seeketh me. For thee there is no need that thou answer him at all, but keep silence and hear what the child whom thou holdest shall say unto him. The woman therefore went down. Now the child whom she suckled was seven months old; and it received a man's voice and said unto Simon: O thou abhorred of God and men, and destruction of truth, and evil seed of all corruption, O fruit by nature unprofitable! but only for a short and little season shalt thou be seen, and thereafter eternal punishment is laid up for thee. Thou son of a shameless father, that never puttest forth thy roots for good but for poison, faithless generation void of all hope! thou wast not confounded when a dog reproved thee; I a child am compelled of God to speak, and not even now art thou ashamed. But even against thy will, on the sabbath day that cometh, another shall bring thee into the forum of Julius that it may be shown what manner of man thou art. Depart therefore from the gate wherein walk the feet of the holy; for thou shalt no more corrupt the innocent souls whom thou didst turn out of the way and make sad; in Christ, therefore, shall be shown thine evil nature, and thy devices shall be cut in pieces. And now speak I this last word unto thee: Jesus Christ saith to thee: Be thou stricken dumb in my name, and depart out of Rome until the sabbath that cometh. And forthwith he became dumb and his speech was bound; and he went out of Rome until the sabbath and abode in a stable. But the woman returned with the child unto Peter and told him and the rest of the brethren what the child had said unto Simon: and they magnified the Lord which had shown these things unto men.
XVI. Now when the night fell, Peter, while yet waking, beheld Jesus clad in a vesture of brightness, smiling and saying unto him: Already is much people of the brotherhood returned through me and through the signs which thou hast wrought in my name. But thou shalt have a contest of the faith upon the sabbath that cometh, and many more of the Gentiles and of the Jews shall be converted in my name unto me who was reproached and mocked and spat upon. For I will be present with thee when thou askest for signs and wonders, and thou shalt convert many: but thou shalt have Simon opposing thee by the works of his father; yet all his works shall be shown to be charms and contrivances of sorcery. But now slack thou not, and whomsoever I shall send unto thee thou shalt establish in my name. And when it was light, he told the brethren how the Lord had appeared unto him and what he had commanded him:
XVII. [This episode, inserted most abruptly, is believed by Vouaux to have been inserted here by the compiler of the Greek original of the Vercelli Acts: but it was not composed by him, but transferred with very slight additions from the earlier part of the Acts-now lost- of which the scene was laid in Judaea. I incline to favour this view.)
But believe ye me, men and brethren, I drove this Simon out of Judaea where he did many evils with his magical charms, lodging in Judaea with a certain woman Eubula, who was of honourable estate in this world, having store of gold and pearls of no small price. Here did Simon enter in by stealth with two others like unto himself, and none of the household saw them two, but Simon only, and by means of a spell they took away all the woman's gold, and disappeared. But Eubula, when she found what was done, began to torture her household, saying: Ye have taken occasion by this man of God and spoiled me, when ye saw him entering in to me to honour a mere woman; but his name is as the name of the Lord.
As I fasted for three days and prayed that this matter should be made plain, I saw in a vision Italicus and Antulus (Antyllus?) whom I had instructed in the name of the Lord, and a boy naked and chained giving me a wheaten loaf and saying unto me: Peter, endure yet two days and thou shalt see the mighty works of God. As for all that is lost out of the house of Eubula, Simon hath used art magic and hath caused a delusion, and with two others hath stolen it away: whom thou shalt see on the third day at the ninth hour, at the gate which leadeth unto Neapolis, selling unto a goldsmith by name Agrippinus a young satyr of gold of two pound weight, having in it a precious stone. But for thee there is no need that thou touch it, lest thou be defiled; but let there be with thee some of the matron's servants, and thou shalt show them the shop of the goldsmith and depart from them. For by reason of this matter shall many believe on the name of the Lord, and all that which these men by their devices and wickedness have oft-times stolen shall be openly showed. When I heard that, I went unto Eubula and found her sitting with her clothes rent and her hair disordered, mourning; unto whom I said: Eubula, rise up from thy mourning and compose thy face and order thy hair and put on raiment befitting thee, and pray unto the Lord Jesus Christ that judgeth every soul: for he is the invisible Son of God, by whom thou must be saved, if only thou repent with thine whole heart of thy former sins: and receive thou power from him; for behold, by me the Lord saith to thee: Thou shalt find all whatsoever thou hast lost. And after thou hast received them, take thou care that he find thee, that thou mayest renounce this present world and seek for everlasting refreshment. Hearken therefore unto this: Let certain of thy people keep watch at the gate that leadeth to Neapolis on the day after to-morrow at about the ninth hour, and they shall see two young men having a young satyr of gold, of two pound weight, set with gems, as a vision hath shown me: which thing they will offer for sale to one Agrippinus of the household of godliness and of the faith which is in the Lord Jesus Christ: by whom it shall be showed thee that thou shouldest believe in the living God and not on Simon the magician, the unstable devil, who hath desired that thou shouldest remain in sorrow, and thine innocent household be tormented; who by fair words and speech only hath deceived thee, and with his mouth only spake of godliness, whereas he is wholly possessed of ungodliness. For when thou didst think to keep holy-day, and settedst up thine idol and didst veil it and set out all thine ornaments upon a table (round three-legged table), he brought in two young men whom no man of yours saw, by a magic charm, and they stole away thine ornaments and were no more seen. But his device hath had no success (place); for my God hath manifested it unto me, to the end thou shouldest not be deceived, neither perish in hell, for those sins which thou hast committed ungodly and contrary to God, who is full of all truth, and the righteous judge of quick and dead; and there is none other hope of life unto men save through him, by whom those things which thou hast lost are recovered unto thee: and now do thou gain thine own soul.
But she cast herself down before my feet, saying: O man, who thou art I know not; but him I received as a servant of God, and whatsoever he asked of me to give it unto the poor, I gave much by his hands, and beside that I did give much unto him. What hurt did I do him, that he should contrive all this against mine house? Unto whom Peter said: There is no faith to be put in words, but in acts and deeds: but we must go on with that we have begun. So I left her and went with two stewards of Eubula and came to Agrippinus and said to him: See that thou take note of these men; for to-morrow two young men will come to thee, desiring to sell thee a young satyr of gold set with jewels, which belongeth to the mistress of these: and thou shalt take it as it were to look upon it, and praise the work of the craftsman, and then when these come in, God will bring the rest to the proof. And on the next day the stewards of the matron came about the ninth hour, and also those young men, willing to sell unto Agrippinus the young satyr of gold. And they being forthwith taken, it was reported unto the matron, and she in distress of mind came to the deputy, and with a loud voice declared all that had befallen her. And when Pompeius the deputy beheld her in distress of mind, who never had come forth abroad, he forthwith rose up from the judgement seat and went unto the praetorium, and bade those men to be brought and tortured; and while they were being tormented they confessed that they did it in the service of Simon, which, said they, persuaded us thereto with money. And being tortured a long time, they confessed that all that Eubula had lost was laid up under the earth in a cave on the other side of the gate, and many other things besides. And when Pompeius heard this, he rose up to go unto the gate, with those two men, each of them bound with two chains. And lo, Simon came in at the gate, seeking them because they tarried long. And he seeth a great multitude coming, and those two bound with chains; and he understood and betook him to flight, and appeared no more in Judaea unto this day. But Eubula, when she had recovered all her goods, gave them for the service of the poor, and believed on the Lord Jesus Christ and was comforted; and despised and renounced this world, and gave unto the widows and fatherless, and clothed the poor. And after a long time she received her rest (sleep). Now these things, dearly beloved brethren, were done in Judaea, whereby he that is called the angel of Satan was driven out thence.
XVIII. Brethren, dearest and most beloved, let us fast together and pray unto the Lord. For he that drove him out thence is able also to root him out of this place: and let him grant unto us power to withstand him and his magical charms, and to prove that he is the angel of Satan. For on the sabbath our Lord shall bring him, though he would not, unto the forum of Julius. Let us therefore bow our knees unto Christ, which heareth us, though we cry not; it is he that seeth us, though he be not seen with these eyes, yet is he in us: if we will, he will not forsake us. Let us therefore purify our souls of every evil temptation, and God will not depart from us. Yea, if we but wink with our eyes, he is present with us.
XIX. Now after these things were spoken by Peter, Marcellus also came in, and said: Peter, I have for thee cleansed mine whole house from the footsteps (traces) of Simon, and wholly done away even his wicked dust. For I took water and called upon the holy name of Jesus Christ, together with mine other servants which belong unto him, and sprinkled all my house and all the dining chambers and all the porticoes, even unto the outer gate, and said: I know that thou, Lord Jesu Christ, art pure and untouched of any uncleanness: so let mine enemy and adversary be driven out from before thy face. And now, thou blessed one, have I bidden the widows and old women to assemble unto thee in my house which is purified (MS. common), that they may pray with us. And they shall receive every one a piece of gold in the name of the ministry (service), that they may be called indeed servants of Christ. And all else is now prepared for the service. I entreat thee, therefore, O blessed Peter, consent unto their request, so that thou also pay honour unto (ornament) their prayers in my stead; let us then go and take Narcissus also, and whosoever of the brethren are here. So then Peter consented unto his simplicity, to fulfil his desire, and went forth with him and the rest of the brethren.
XX. But Peter entered in, and beheld one of the aged women, a widow, that was blind, and her daughter giving her her hand and leading her into Marcellus' house; and Peter said unto her: Come hither, mother: from this day forward Jesus giveth thee his right hand, by whom we have light unapproachable which no darkness hideth; who saith unto thee by me: Open thine eyes and see, and walk by thyself. And forthwith the widow saw Peter laying his hand upon her.
And Peter entered into the dining-hall and saw that the Gospel was being read, and he rolled up the book and said: Ye men that believe and hope in Christ, learn in what manner the holy Scripture of our Lord ought to be declared: whereof we by his grace wrote that which we could receive, though yet it appear unto you feeble, yet according to our power, even that which can be endured to be borne by (or instilled into) human flesh. We ought therefore first to know the will and the goodness of God, how that when error was everywhere spread abroad, and many thousands of men were being cast down into perdition, God was moved by his mercy to show himself in another form and in the likeness of man, concerning which neither the Jews nor we were able worthily to be enlightened. For every one of us according as he could contain the sight, saw, as he was able. Now will I expound unto you that which was newly read unto you. Our Lord, willing that I should behold his majesty in the holy mount -I, when I with the sons of Zebedee saw the brightness of his light, fell as one dead and shut mine eyes, and heard such a voice from him as I am not able to describe, and thought myself to be blinded by his brightness. And when I recovered (breathed again) a little I said within myself: Peradventure my Lord hath brought me hither that he might blind me. And I said: If this also be thy will, Lord, I resist not. And he gave me his hand and raised me up; and when I arose I saw him again in such a form as I was able to take in. As, therefore, the merciful God, dearly beloved brethren, carried our infirmities and bare our sins (as the prophet saith: He beareth our sins and suffereth for us; but we did esteem him to be in affliction and smitten with plagues), for he is in the Father and the Father in him -he also is himself the fulness of all majesty, who hath shown unto us all his good things: he did eat and drink for our sakes, himself being neither an-hungered nor athirst; he carried and bare reproaches for our sakes, he died and rose again because of us; who both defended me when I sinned and comforted me by his greatness, and will comfort you also that ye may love him: this God who is great and small, fair and foul, young and old, seen in time and unto eternity invisible; whom the hand of man hath not held, yet is he held by his servants; whom no flesh hath seen, yet now seeth; who is the word proclaimed by the prophets and now appearing (so Gk.: Lat. not heard of but now known); not subject to suffering, but having now made trial of suffering for our sake (or like unto us); never chastised, yet now chastised; who was before the world and hath been comprehended in time; the great beginning of all principality, yet delivered over unto princes; beautiful, but among us lowly; seen of all yet foreseeing all (MS. foul of view, yet foreseeing). This Jesus ye have, brethren, the door, the light, the way, the bread, the water, the life, the resurrection, the refreshment, the pearl, the treasure, the seed, the abundance (harvest), the mustard seed, the vine, the plough, the grace, the faith, the word: he is all things and there is none other greater than he. Unto him be praise, world without end. Amen.
XXI. And when the ninth hour was fully come, they rose up to make prayer. And behold certain widows, of the aged, unknown to Peter, which sat there, being blind and not believing, cried out, saying unto Peter: We sit together here, O Peter, hoping and believing in Christ Jesus: as therefore thou hast made one of us to see, we entreat thee, lord Peter, grant unto us also his mercy and pity. But Peter said to them: If there be in you the faith that is in Christ, if it be firm in you, then perceive in your mind that which ye see not with your eyes, and though your ears are closed, yet let them be open in your mind within you. These eyes shall again be shut, seeing nought but men and oxen and dumb beasts and stones and sticks; but not every eye seeth Jesus Christ. Yet now, Lord, let thy sweet and holy name succour these persons; do thou touch their eyes; for thou art able -that these may see with their eyes.
And when all had prayed, the hall wherein they were shone as when it lighteneth, even with such a light as cometh in the clouds, yet not such a light as that of the daytime, but unspeakable, invisible, such as no man can describe, even such that we were beside ourselves with bewilderment, calling on the Lord and saying: Have mercy, Lord, upon us thy servants: what we are able to bear, that, Lord, give thou us; for this we can neither see nor endure. And as we lay there, only those widows stood up which were blind; and the bright light which appeared unto us entered into their eyes and made them to see. Unto whom Peter said: Tell us what ye saw. And they said: We saw an old man of such comeliness as we are not able to declare to thee; but others said: We saw a young man; and others: We saw a boy touching our eyes delicately, and so were our eyes opened. Peter therefore magnified the Lord, saying: Thou only art the Lord God, and of what lips have we need to give thee due praise? and how can we give thee thanks according to thy mercy? Therefore, brethren, as I told you but a little while since, God that is constant is greater than our thoughts, even as we have learned of these aged widows, how that they beheld the Lord in divers forms.
XXII. And having exhorted them all to think upon (understand) the Lord with their whole heart, he began together with Marcellus and the rest of the brethren to minister unto the virgins of the Lord, and to rest until the morning.
Unto whom Marcellus said: Ye holy and inviolate virgins of the Lord, hearken: Ye have a place to abide in, for these things that are called mine, whose are they save yours? depart not hence, but refresh yourselves: for upon the sabbath which cometh, even to-morrow, Simon hath a controversy with Peter the holy one of God: for as the Lord hath ever been with him, lo will Christ the Lord now stand for him as his apostle. For Peter hath continued tasting nothing, but fasting yet a day, that he may overcome the wicked adversary and persecutor of the Lord's truth. For lo, my young men are come announcing that they have seen scaffolds being set up in the forum, and much people saying: To-morrow at daybreak two Jews are to contend here concerning the teaching (?) of God. Now therefore let us watch until the morning, praying and beseeching our Lord Jesus Christ to hear our prayers on behalf of Peter.
And Marcellus turned to sleep for a short space, and awoke and said unto Peter: O Peter, thou apostle of Christ, let us go boldly unto that which lieth before us. For just now when I turned myself to sleep for a little, I beheld thee sitting in a high place and before thee a great multitude, and a woman exceeding foul, in sight like an Ethiopian, not an Egyptian, but altogether black and filthy, clothed in rags, and with an iron collar about her neck and chains upon her hands and feet, dancing. And when thou sawest me thou saidst to me with a loud voice: Marcellus the whole power of Simon and of his God is this woman that danceth; do thou behead her. And I said to thee: Brother Peter, I am a senator of a high race, and I have never defiled my hands, neither killed so much as a sparrow at any time. And thou hearing it didst begin to cry out yet more: Come thou, our true sword, Jesu Christ. and cut not off only the head of this devil, but hew all her limbs in pieces in the sight of all these Whom I have approved in thy service. And immediately one like unto thee, O Peter, having a sword, hewed her in pieces: so that I looked earnestly upon you both, both on thee and on him that cut in pieces that devil, and marvelled greatly to see how alike ye were. And I awaked, and have told unto thee these signs of Christ. And when Peter heard it he was the more filled with courage, for that Marcellus had seen these things, knowing that the Lord alway careth for his own. And being joyful and refreshed by these words, he rose up to go unto the forum.
XXIII. Now the brethren were gathered together, and all that were in Rome, and took places every one for a piece of gold: there came together also the senators and the prefects and those in authority. And Peter came and stood in the midst, and all cried out: Show us, O Peter, who is thy God and what is his greatness which hath given thee confidence. Begrudge not the Romans; they are lovers of the gods. We have had proof of Simon, let us have it of thee; convince us, both of you, whom we ought truly to believe. And as they said these things, Simon also came in, and standing in trouble of mind at Peter's side, at first he looked at him.
And after long silence Peter said: Ye men of Rome, be ye true judges unto us, for I say that I have believed on the living and true God; and I promise to give you proofs of him, which are known unto me, as many among you also can bear witness. For ye see that this man is now rebuked and silent, knowing that I drove him out of Judaea because of the deceits which he practised upon Eubula, an honourable and simple woman, by his art magic; and being driven out from thence, he is come hither, thinking to escape notice among you; and lo, he standeth face to face with me. Say now, Simon, didst thou not at Jerusalem fall at my feet and Paul's, when thou sawest the healings that were wrought by our hands, and say: I pray you take of me a payment as much as ye will, that I may be able to lay hands on men and do such mighty works? And we when we heard it cursed thee, saying: Dost thou think to tempt us as if we desired to possess money? And now, fearest thou not at all? My name is Peter, because the Lord Christ vouchsafed to call me 'prepared for all things': for I trust in the living God by whom I shall put down thy sorceries. Now let him do in your presence the wonders which he did aforetime: and what I have now said of him, will ye not believe it?
But Simon said: Thou presumest to speak of Jesus of Nazareth, the son of a carpenter, and a carpenter himself, whose birth is recorded (or whose race dwelleth) in Judaea. Hear thou, Peter: the Romans have understanding: they are no fools. And he turned to the people and said: Ye men of Rome, is God born? is he crucified? he that hath a master is no God. And when he so spake, many said: Thou sayest well, Simon.
XXIV. But Peter said: Anathema upon thy words against (or in) Christ! Presumest thou to speak thus, whereas the prophet saith of him: Who shall declare his generation? And another prophet saith: And we saw him and he had no beauty nor comeliness. And: In the last times shall a child be born of the Holy Ghost: his mother knoweth not a man, neither doth any man say that he is his father. And again he saith: She hath brought forth and not brought forth.[From the apocryphal Ezekiel (lost)] And again: Is it a small thing for you to weary men (lit. Is it a small thing that ye make a contest for men)? Behold, a virgin shall conceive in the womb. And another prophet saith, honouring the Father: Neither did we hear her voice, neither did a midwife come in.[From the Ascension of Isaiah, xi. 14] Another prophet saith: Born not of the womb of a woman, but from a heavenly place came he down. And: A stone was cut out without hands, and smote all the kingdoms. And: The stone which the builders rejected, the same is become the head of the corner; and he calleth him a stone elect, precious. And again a prophet saith concerning him: And behold, I saw one like the Son of man coming upon a cloud. And what more? O ye men of Rome, if ye knew the Scriptures of the prophets, I would expound all unto you: by which Scriptures it was necessary that this should be spoken in a mystery, and that the kingdom of God should be perfected. But these things shall be opened unto you hereafter. Now turn I unto thee, Simon: do thou some one thing of those wherewith thou didst before deceive them, and I will bring it to nought through my Lord Jesus Christ. And Simon plucked up his boldness and said: If the prefect allow it (prepare yourselves and delay not for my sake).
XXV. But the prefect desired to show patience unto both, that he might not appear to do aught unjustly. And the prefect put forward one of his servants and said thus unto Simon: Take this man and deliver him to death. And to Peter he said: And do thou revive him. And unto the people the prefect said: It is now for you to judge whether of these two is acceptable unto God, he that killeth or he that maketh alive. And straightway Simon spake in the ear of the lad and made him speechless, and he died.
And as there began to be a murmuring among the people, one of the widows who were nourished (refreshed) in Marcellus' house, standing behind the multitude, cried out: O Peter, servant of God, my son is dead, the only one that I had. And the people made place for her and led her unto Peter: and she cast herself down at his feet, saying: I had one only son, which with his hands (shoulders) furnished me with nourishment: he raised me up, he carried me: now that he is dead, who shall reach me a hand? Unto whom Peter said: Go, with these for witness, and bring hither thy son, that they may see and be able to believe that by the power of God he is raised, and that this man (Simon) may behold it and fail (or, and she when she saw him, fell down). And Peter said to the young men: We have need of some young men, and, moreover, of such as will believe. And forthwith thirty young men arose, which were prepared to carry her or to bring thither her son that was dead. And whereas the widow was hardly returned to herself, the young men took her up; and she was crying out and saying: Lo, my son, the servant of Christ hath sent unto thee: tearing her hair and her face. Now the young men which were come examined (Gk. apparently, held) the lad's nostrils to see whether he were indeed dead; and seeing that he was dead of a truth, they had compassion on the old woman and said: If thou so will, mother, and hast confidence in the God of Peter, we will take him up and carry him thither that he may raise him up and restore him unto thee.
XXVI. And as they said these things, the prefect (in the forum, Lat.), looking earnestly upon Peter (said: What sayest thou Peter?) Behold my lad is dead, who also is dear unto the emperor, and I spared him not, though I had with me other young men; but I desired rather to make trial (tempt) of thee and of the God whom thou (preachest), whether ye be true, and therefore I would have this lad die. And Peter said: God is not tempted nor proved, O Agrippa, but if he be loved and entreated he heareth them that are worthy. But since now my God and Lord Jesus Christ is tempted among you, who hath done so great signs and wonders by my hands to turn you from your sins -now also in the sight of all do thou, Lord, at my word, by thy power raise up him whom Simon hath slain by touching him. And Peter said unto the master of the lad: Go, take hold on his right hand, and thou shalt have him alive and walking with thee. And Agrippa the prefect ran and went to the lad and took his hand and raised him up. And all the multitude seeing it cried: One is the God, one is the God of Peter.
XXVII. In the meanwhile the widow's son also was brought upon a bed by the young men, and the people made way for them and brought them unto Peter. And Peter lifted up his eyes unto heaven and stretched forth his hands and said: O holy Father of thy Son Jesus Christ. who hast granted us thy power, that we may through thee ask and obtain, and despise all that is in the world, and follow thee only, who art seen of few and wouldest be known of many: shine thou about us, Lord, enlighten us, appear thou, raise up the son of this aged widow, which cannot help herself without her son. And I, repeating the word of Christ my Lord, say unto thee: Young man, arise and walk with thy mother so long as thou canst do her good; and thereafter shalt thou serve me after a higher sort, ministering in the lot of a deacon of the bishop (or, and of a bishop). And immediately the dead man rose up, and the multitudes saw it and marvelled, and the people cried out: Thou art God the Saviour, thou, the God of Peter, the invisible God, the Saviour. And they spake among themselves, marvelling indeed at the power of a man that called upon his Lord with a word; and they received it unto sanctification.
XXVIII. The fame of it therefore being spread throughout the city, there came the mother of a certain senator, and cast herself into the midst of the people, and fell at Peter's feet, saying: I have learned from my people that thou art a servant of the merciful God, and dost impart his grace unto all them that desire this light. Impart therefore the light unto my son, for I know that thou begrudgest none; turn not away from a matron that entreateth thee. Unto whom Peter said: Wilt thou believe on my God, by whom thy son shall be raised? And the mother said with a loud voice, weeping: I believe, O Peter, I believe! and all the people cried out: Grant the mother her son. But Peter said: Let him be brought hither before all these. And Peter turned himself to the people and said: Ye men of Rome, I also am one of yourselves, and bear a man's body and am a sinner, but have obtained mercy: look not therefore upon me as though I did by mine own power that which I do, but by the power of my Lord Jesus Christ, who is the judge of quick and dead. In him do I believe and by him am I sent, and have confidence when I call upon him to raise the dead. Go thou therefore also, O woman, and cause thy son to be brought hither and to rise again. And the woman passed through the midst of the people and went into the street, running, with great joy, and believing in her mind she came unto her house, and by means of her young men she took him up and came unto the forum. Now she bade the young men put caps [pilei, a sign that they were now freed.] on their heads, and to walk before the bier, and all that she had determined to burn upon the body of her son to be borne before his bier; and when Peter saw it he had compassion upon the dead body and upon her. And she came unto the multitude, while all bewailed her; and a great crowd of senators and matrons followed after, to behold the wonderful works of God: for this Nicostratus which was dead was exceeding noble and beloved of the senate. And they brought him and set him down before Peter. And Peter called for silence, and with a loud voice said: Ye men of Rome, let there now be a just judgement betwixt me and Simon; and judge ye whether of us two believeth in the living God, he or I. Let him raise up the body that lieth here, and believe in him as the angel of God. But if he be not able, and I call upon my God and restore the son alive unto his mother, then believe ye that this man is a sorcerer and a deceiver, which is entertained among you. And when all they heard these things, they thought that it was right which Peter had spoken, and they encouraged Simon, saying: Now, if there be aught in thee, show it openly! either overcome, or thou shall be overcome! (or, convince us, or thou shalt be convicted). Why standest thou still? Come, begin! But Simon, when he saw them all instant with him, stood silent; and thereafter, when he saw the people silent and looking upon him, Simon cried out, saying: Ye men of Rome, if ye behold the dead man arise, will ye cast Peter out of the city? And all the people said: We will not only cast him out, but on the very instant will we burn him with fire.
Then Simon went to the head of the dead man and stooped down and thrice raised himself up (or, and said thrice: Raise thyself), and showed the people that he (the dead) lifted his head and moved it, and opened his eyes and bowed himself a little unto Simon. And straightway they began to ask for wood and torches, wherewith to burn Peter. But Peter receiving strength of Christ, lifted up his voice and said unto them that cried out against him: Now see I, ye people of Rome, that ye are -I must not say fools and vain, so long as your eyes and your ears and your hearts are blinded. How long shall your understanding be darkened? see ye not that ye are bewitched, supposing that a dead man is raised, who hath not lifted himself up? It would have sufficed me, ye men of Rome, to hold my peace and die without speaking, and to leave you among the deceits of this world; but I have the chastisement of fire unquenchable before mine eyes. If therefore it seem good unto you, let the dead man speak, let him arise if he liveth, let him loose his jaw that is bound, with his hands, let him call upon his mother, let him say unto you that cry out: Wherefore cry ye? let him beckon unto us with his hand. If now ye would see that he is dead, and yourselves bewitched, let this man depart from the bier, who hath persuaded you to depart from Christ, and ye shall see that the dead man is such as ye saw him brought hither.
But Agrippa the prefect had no longer patience, but thrust away Simon with his own hands, and again the dead man lay as he was before. And the people were enraged, and turned away from the sorcery of Simon and began to cry out: Hearken, O Caesar! if now the dead riseth not, let Simon burn instead of Peter, for verily he hath blinded us. But Peter stretched forth his hand and said: O men of Rome, have patience! I say not unto you that if the lad be raised Simon shall burn; for if I say it, ye will do it. The people cried out: Against thy will, Peter, we will do it. Unto whom Peter said: If ye continue in this mind the lad shall not arise: for we know not to render evil for evil, but we have learned to love our enemies and pray for our persecutors. For if even this man can repent, it were better; for God will not remember evil. Let him come, therefore, into the light of Christ; but if he cannot, let him possess the part of his father the devil, but let not your hands be defiled. And when he had thus spoken unto the people, he went unto the lad, and before he raised him, he said to his mother: These young men whom thou hast set free in the honour of thy son, can yet serve their God when he liveth, being free; for I know that the soul of some is hurt if they shall see thy son arise and know that these shall yet be in bondage: but let them all continue free and receive their sustenance as they did before, for thy son is about to rise again; and let them be with him. And Peter looked long upon her, to see her thoughts. And the mother of the lad said: What other can I do? therefore before the prefect I say: whatsoever I was minded to burn upon the body of my son, let them possess it. And Peter said: Let the residue be distributed unto the widows. Then Peter rejoiced in soul and said in the spirit: O Lord that art merciful, Jesu Christ, show thyself unto thy Peter that calleth upon thee like as thou hast always shown him mercy and loving-kindness: and in the presence of all these which have obtained freedom, that these may become thy servants, let Nicostratus now arise. And Peter touched the lad's side and said: Arise. And the lad arose and put off his grave clothes and sat up and loosed his jaw, and asked for other raiment; and he came down from the bier and said unto Peter: I pray thee, O man of God, let us go unto our Lord Christ whom I saw speaking with me; who also showed me unto thee and said to thee: Bring him hither unto me, for he is mine. And when Peter heard this of the lad, he was strengthened yet more in soul by the help of the Lord; and Peter said unto the people: Ye men of Rome, it is thus that the dead are raised up, thus do they converse, thus do they arise and walk, and live so long time as God willeth. Now therefore, ye that have come together unto the sight, if ye turn not from these your evil ways, and from all your gods that are made with hands, and from all uncleanness and concupiscence, receive fellowship with Christ, believing, that ye may obtain everlasting life.
XXIX. And in the same hour they worshipped him as a God, falling down at his feet, and the sick whom they had at home, that he might heal them.
But the prefect seeing that so great a multitude waited upon Peter, signified to Peter that he should withdraw himself: and Peter told the people to come unto Marcellus' house. But the mother of the lad besought Peter to set foot in her house. But Peter had appointed to be with Marcellus on the Lord's day, to see the widows even as Marcellus had promised, to minister unto them with his own hands. The lad therefore that was risen again said: I depart not from Peter. And his mother, glad and rejoicing, went unto her own house. And on the next day after the sabbath she came to Marcellus' house bringing unto Peter two thousand pieces of gold, and saying unto Peter: Divide these among the virgins of Christ which serve him. But the lad that was risen from the dead, when he saw that he had given nothing to any man, went home and opened the press and himself offered four thousand pieces of gold, saying unto Peter: Lo, I also which was raised, offer a double offering, and myself also from this day forward as a speaking sacrifice unto God.
Here begins the original Greek text as preserved in one of our two manuscripts (that at Mt. Athos). The second (Patmos) manuscript begins, as do the versions, at ch. xxxiii. The Greek and not the Latin is followed in the translation.
XXX. Now on the Lord's day as Peter discoursed unto the brethren and exhorted them unto the faith of Christ, there being present many of the senate and many knights and rich women and matrons, and being confirmed in the faith, one woman that was there, exceeding rich, which was surnamed Chryse because every vessel of hers was of gold -for from her birth she never used a vessel of silver or glass, but golden ones only- said unto Peter: Peter, thou servant of God, he whom thou callest God appeared unto me in a dream and said: Chryse, carry thou unto Peter my minister ten thousand pieces of gold; for thou owest them to him. I have therefore brought them, fearing lest some harm should be done me by him that appeared unto me, which also departed unto heaven. And so saying, she laid down the money and departed. And Peter seeing it glorified the Lord, for that they that were in need should be refreshed. Certain, therefore, of them that were there said unto him: Peter, hast thou not done ill to receive the money of her? for she is ill spoken of throughout all Rome for fornication, and because she keepeth not to one husband, yea, she even hath to do with the young men of her house. Be not therefore a partner with the table of Chryse, but let that which came from her be returned unto her. But Peter hearing it laughed and said to the brethren: What this woman is in the rest of her way of life, I know not, but in that I have received this money, I did it not foolishly; for she did pay it as a debtor unto Christ, and giveth it unto the servants of Christ: for he himself hath provided for them.
XXXI. And they brought unto him also the sick on the sabbath, beseeching that they might recover of their diseases. And many were healed that were sick of the palsy, and the gout, and fevers tertian and quartan, and of every disease of the body were they healed, believing in the name of Jesus Christ, and very many were added every day unto the grace of the Lord.
But Simon the magician, after a few days were past, promised the multitude to convict Peter that he believed not in the true God but was deceived. And when he did many lying wonders, they that were firm in the faith derided him. For in diningchambers he made certain spirits enter in, which were only an appearance, and not existing in truth. And what should I more say? though he had oft-times been convicted of sorcory, he made lame men seem whole for a little space, and blind likewise, and once he appeared to make many dead to live and move, as he did with Nicostratus (Gk. Stratonicus). But Peter followed him throughout and convicted him always unto the beholders: and when he now made a sorry figure and was derided by the people of Rome and disbelieved for that he never succeeded m the things which he promised to perform, being in such a plight at last he said to them: Men of Rome, ye think now that Peter hath prevailed over me, as more powerful, and ye pay more heed to him: ye are deceived. For to-morrow I shall forsake you, godless and impious that ye are, and fly up unto God whose Power I am, though I am become weak. Whereas, then, ye have fallen, I am He that standeth, and I shall go up to my Father and say unto him: Me also, even thy son that standeth, have they desired to pull down; but I consented not unto them, and am returned back unto myself.
XXXII. And already on the morrow a great multitude assembled at the Sacred Way to see him flying. And Peter came unto the place, having seen a vision (or, to see the sight), that he might convict him in this also; for when Simon entered into Rome, he amazed the multitudes by flying: but Peter that convicted him was then not yet living at Rome: which city he thus deceived by illusion, so that some were carried away by him (amazed at him).
So then this man standing on an high place beheld Peter and began to say: Peter, at this time when I am going up before all this people that behold me, I say unto thee: If thy God is able, whom the Jews put to death, and stoned you that were chosen of him, let him show that faith in him is faith in God, and let it appear at this time, if it be worthy of God. For I, ascending up, will show myself unto all this multitude, who I am. And behold when he was lifted up on high, and all beheld him raised up above all Rome and the temples thereof and the mountains, the faithful looked toward Peter. And Peter seeing the strangeness of the sight cried unto the Lord Jesus Christ: If thou suffer this man to accomplish that which he hath set about, now will all they that have believed on thee be offended, and the signs and wonders which thou hast given them through me will not be believed: hasten thy grace, O Lord, and let him fall from the height and be disabled; and let him not die but be brought to nought, and break his leg in three places. And he fell from the height and brake his leg in three places. Then every man cast stones at him and went away home, and thenceforth believed Peter.
But one of the friends of Simon came quickly out of the way (or arrived from a journey), Gemellus by name, of whom Simon had received much money, having a Greek woman to wife, and saw him that he had broken his leg, and said: O Simon, if the Power of God is broken to pieces, shall not that God whose Power thou art, himself be blinded? Gemellus therefore also ran and followed Peter, saying unto him: I also would be of them that believe on Christ. And Peter said: Is there any that grudgeth it, my brother? come thou and sit with us.
But Simon in his affliction found some to carry him by night on a bed from Rome unto Aricia; and he abode there a space, and was brought thence unto Terracina to one Castor that was banished from Rome upon an accusation of sorcery. And there he was sorely cut (Lat. by two physicians), and so Simon the angel of Satan came to his end.
[Here the Martyrdom proper begins in the Patmos MS. and the versions.]
XXXIII. Now Peter was in Rome rejoicing in the Lord with the brethren, and giving thanks night and day for the multitude which was brought daily unto the holy name by the grace of the Lord. And there were gathered also unto Peter the concubines of Agrippa the prefect, being four, Agrippina and Nicaria and Euphemia and Doris; and they, hearing the word concerning chastity and all the oracles of the Lord, were smitten in their souls, and agreeing together to remain pure from the bed of Agrippa they were vexed by him.
Now as Agrippa was perplexed and grieved concerning them -and he loved them greatly- he observed and sent men privily to see whither they went, and found that they went unto Peter. He said therefore unto them when they returned: That Christian hath taught you to have no dealings with me: know ye that I will both destroy you, and burn him alive. They, then, endured to suffer all manner of evil at Agrippa's hand, if only they might not suffer the passion of love, being strengthened by the might of Jesus.
XXXIV. And a certain woman which was exceeding beautiful, the wife of Albinus, Caesar's friend, by name Xanthippe, came, she also, unto Peter, with the rest of the matrons, and withdrew herself, she also, from Albinus. He therefore being mad, and loving Xanthippe, and marvelling that she would not sleep even upon the same bed with him, raged like a wild beast and would have dispatched Peter; for he knew that he was the cause of her separating from his bed. Many other women also, loving the word of chastity, separated themselves from their husbands, because they desired them to worship God in sobriety and cleanness. And whereas there was great trouble in Rome, Albinus made known his state unto Agrippa, saying to him: Either do thou avenge me of Peter that hath withdrawn my wife, or I will avenge myself. And Agrippa said: I have suffered the same at his hand, for he hath withdrawn my concubines. And Albinus said unto him: Why then tarriest thou, Agrippa? let us find him and put him to death for a dealer in curious arts, that we may have our wives again, and avenge them also which are not able to put him to death, whose wives also he hath parted from them.
XXXV. And as they considered these things, Xanthippe took knowledge of the counsel of her husband with Agrippa, and sent and showed Peter, that he might depart from Rome. And the rest of the brethren, together with Marcellus, besought him to depart. But Peter said unto them: Shall we be runaways, brethren? and they said to him: Nay, but that thou mayest yet be able to serve the Lord. And he obeyed the brethren's voice and went forth alone, saying: Let none of you come forth with me, but I will go forth alone, having changed the fashion of mine apparel. And as he went forth of the city, he saw the Lord entering into Rome. And when he saw him, he said: Lord, whither goest thou thus (or here)? And the Lord said unto him: I go into Rome to be crucified. And Peter said unto him: Lord, art thou (being) crucified again? He said unto him: Yea, Peter, I am (being) crucified again. And Peter came to himself: and having beheld the Lord ascending up into heaven, he returned to Rome, rejoicing, and glorifying the Lord, for that he said: I am being crucified: the which was about to befall Peter.
XXXVI. He went up therefore again unto the brethren, and told them that which had been seen by him: and they lamented in soul, weeping and saying: We beseech thee, Peter, take thought for us that are young. And Peter said unto them: If it be the Lord's will, it cometh to pass, even if we will it not; but for you, the Lord is able to stablish you in his faith, and will found you therein and make you spread abroad, whom he himself hath planted, that ye also may plant others through him. But I, so long as the Lord will that I be in the flesh, resist not; and again if he take me to him I rejoice and am glad.
And while Peter thus spake, and all the brethren wept, behold four soldiers took him and led him unto Agrippa. And he in his madness (disease) commanded him to be crucified on an accusation of godlessness.
The whole multitude of the brethren therefore ran together, both of rich and poor, orphans and widows, weak and strong, desiring to see and to rescue Peter, while the people shouted with one voice, and would not be silenced: What wrong hath Peter done, O Agrippa? Wherein hath he hurt thee? tell the Romans! And others said: We fear lest if this man die, his Lord destroy us all.
And Peter when he came unto the place stilled the people and said: Ye men that are soldiers of Christ! ye men that hope in Christ! remember the signs and wonders which ye have seen wrought through me, remember the compassion of God, how many cures he hath wrought for you. Wait for him that cometh and shall reward every man according to his doings. And now be ye not bitter against Agrippa; for he is the minister of his father's working. And this cometh to pass at all events, for the Lord hath manifested unto me that which befalleth. But why delay I and draw not near unto the cross?
XXXVII. And having approached and standing by the cross he began to say: O name of the cross, thou hidden mystery! O grace ineffable that is pronounced in the name of the cross! O nature of man, that cannot be separated from God! O love (friendship) unspeakable and inseparable, that cannot be shown forth by unclean lips! I seize thee now, I that am at the end of my delivery hence (or, of my coming hither). I will declare thee, what thou art: I will not keep silence of the mystery of the cross which of old was shut and hidden from my soul. Let not the cross be unto you which hope in Christ, this which appeareth: for it is another thing, different from that which appeareth, even this passion which is according to that of Christ. And now above all, because ye that can hear are able to hear it of me, that am at the last and final hour of my life, hearken: Separate your souls from every thing that is of the senses, from every thing that appeareth, and does not exist in truth. Blind these eyes of yours, close these ears of yours, put away your doings that are seen; and ye shall perceive that which concerneth Christ, and the whole mystery of your salvation: and let thus much be said unto you that hear, as if it had not been spoken. But now it is time for thee, Peter, to deliver up thy body unto them that take it. Receive it then, ye unto whom it belongeth. I beseech you the executioners, crucify me thus, with the head downward and not otherwise: and the reason wherefore, I will tell unto them that hear.
XXXVIII. And when they had hanged him up after the manner he desired, he began again to say: Ye men unto whom it belongeth to hear, hearken to that which I shall declare unto you at this especial time as I hang here. Learn ye the mystery of all nature, and the beginning of all things, what it was. For the first man, whose race I bear in mine appearance (or, of the race of whom I bear the likeness), fell (was borne) head downwards, and showed forth a manner of birth such as was not heretofore: for it was dead, having no motion. He, then, being pulled down -who also cast his first state down upon the earth- established this whole disposition of all things, being hanged up an image of the creation (Gk. vocation) wherein he made the things of the right hand into left hand and the left hand into right hand, and changed about all the marks of their nature, so that he thought those things that were not fair to be fair, and those that were in truth evil, to be good. Concerning which the Lord saith in a mystery: Unless ye make the things of the right hand as those of the left, and those of the left as those of the right, and those that are above as those below, and those that are behind as those that are before, ye shall not have knowedge of the kingdom.
This thought, therefore, have I declared unto you; and the figure wherein ye now see me hanging is the representation of that man that first came unto birth. Ye therefore, my beloved, and ye that hear me and that shall hear, ought to cease from your former error and return back again. For it is right to mount upon the cross of Christ, who is the word stretched out, the one and only, of whom the spirit saith: For what else is Christ, but the word, the sound of God? So that the word is the upright beam whereon I am crucified. And the sound is that which crosseth it, the nature of man. And the nail which holdeth the cross-tree unto the upright in the midst thereof is the conversion and repentance of man.
XXXIX. Now whereas thou hast made known and revealed these things unto me, O word of life, called now by me wood (or, word called now by me the tree of life), I give thee thanks, not with these lips that are nailed unto the cross, nor with this tongue by which truth and falsehood issue forth, nor with this word which cometh forth by means of art whose nature is material, but with that voice do I give thee thanks, O King, which is perceived (understood) in silence, which is not heard openly, which proceedeth not forth by organs of the body, which goeth not into ears of flesh, which is not heard of corruptible substance, which existeth not in the world, neither is sent forth upon earth, nor written in books, which is owned by one and not by another: but with this, O Jesu Christ, do I give thee thanks, with the silence of a voice, wherewith the spirit that is in me loveth thee, speaketh unto thee, seeth thee, and beseecheth thee. Thou art perceived of the spirit only, thou art unto me father, thou my mother, thou my brother, thou my friend, thou my bondsman, thou my steward: thou art the All and the All is in thee: and thou Art, and there is nought else that is save thee only.
Unto him therefore do ye also, brethren, flee, and if ye learn that in him alone ye exist, ye shall obtain those things whereof he saith unto you: 'which neither eye hath seen nor ear heard, neither have they entered into the heart of man.' We ask, therefore, for that which thou hast promised to give unto us, O thou undefiled Jesu. We praise thee, we give thee thanks, and confess to thee, glorifying thee, even we men that are yet without strength, for thou art God alone, and none other: to whom be glory now and unto all ages. Amen.
XL. And when the multitude that stood by pronounced the Amen with a great sound, together with the Amen Peter gave up his spirit unto the Lord.
And Marcellus not asking leave of any, for it was not possible, when he saw that Peter had given up the ghost, took him down from the cross with his own hands and washed him in milk and wine: and cut fine seven minae of mastic, and of myrrh and aloes and indian leaf other fifty, and perfumed (embalmed) his body and filled a coffin of marble of great price with Attic honey and laid it in his own tomb.
But Peter by night appeared unto Marcellus and said: Marcellus, hast thou heard that the Lord saith: Let the dead be buried of their own dead? And when Marcellus said: Yea, Peter said to him: That, then, which thou hast spent on the dead, thou hast lost: for thou being alive hast like a dead man cared for the dead. And Marcellus awoke and told the brethren of the appearing of Peter: and he was with them that had been stablished in the faith of Christ by Peter, himself also being stablished yet more until the coming of Paul unto Rome.
XLI. [This last chapter, and the last sentence of XL, are thought by Vouaux to be an addition by the author of i-iii, in other words by the compiler of the Greek original of the Vercelli Acts.]
But Nero, learning thereafter that Peter was departed out of this life, blamed the prefect Agrippa, because he had been put to death without his knowledge; for he desired to punish him more sorely and with greater torment, because Peter had made disciples of certain of them that served him, and had caused them to depart from him: so that he was very wrathful and for a long season spake not unto Agrippa: for he sought to destroy all them that had been made disciples by Peter. And he beheld by night one that scourged him and said unto him: Nero, thou canst not now persecute nor destroy the servants of Christ: refrain therefore thine hands from them. And so Nero, being greatly affrighted by such a vision, abstained from harming the disciples at that time when Peter also departed this life.
And thenceforth the brethren were rejoicing with one mind and exulting in the Lord, glorifying the God and Saviour (Father?) of our Lord Jesus Christ with the Holy Ghost, unto whom be glory, world without end. Amen.
THE COPTIC FRAGMENT
This is preserved separately in an early papyrus manuscript (fourth-fifth century) now at Berlin; the other contents of it are Gnostic writings which have not yet been published. I follow C. Schmidt's rendering of it. It has a title at the end: The Act of Peter On the first day of the week, that is, on the Lord's day, a multitude gathered together, and they brought unto Peter many sick that he might heal them. And one of the multitude adventured to say unto Peter: Lo, Peter, in our presence thou hast made many blind to see and the deaf to hear and the lame to walk, and hast succoured the weak and given them strength: but wherefore hast thou not succoured thy daughter, the virgin, which grew up beautiful and hath believed in the name of God? For behold, her one side is wholly palsied, and she lieth there stretched out in the corner helpless. We see them that have been healed by thee: thine own daughter thou hast neglected.
But Peter smiled and said unto him: My son, it is manifest unto God alone wherefore her body is not whole. Know then that God is not weak nor powerless to grant his gift unto my daughter: but that thy soul may be convinced, and they that are here present may the more believe -then he looked unto his daughter and said to her: Raise thyself up from thy place, without any helping thee save Jesus only, and walk whole before all these, and come unto me. And she arose and came to him; and the multitude rejoiced at that which was come to pass. Then said Peter unto them: Behold, your heart is convinced that God is not without strength concerning all things that we ask of him. Then they rejoiced yet more and praised God. And Peter said to his daughter: Go unto thy place, and lay thee down and be again in thine infirmity, for this is expedient for me and for thee. And the maiden went back and lay down in her place and was as beforetime: and the whole multitude wept, and entreated Peter to make her whole.
But Peter said unto them: As the Lord liveth, this is expedient for her and for me. For on the day when she was born unto me I saw a vision, and the Lord said unto me: Peter, this day is a great temptation born unto thee, for this daughter will bring hurt unto many souls if her body continue whole. But I thought that the vision did mock me.
Now when the maiden was ten years old, a stumbling-block was prepared for many by reason of her. And an exceeding rich man, by name Ptolemaeus, when he had seen the maiden with her mother bathing, sent unto her to take her to wife; but her mother consented not. And he sent oft-times to her, and could not wait.
[Here a leaf is lost: the sense, however, is not hard to supply. Augustine speaks (quoting Apocryphal Acts) of a daughter of Peter struck with palsy at the prayer of her father.
Ptolemaeus, unable to win the maiden by fair means, comes and carries her off. Peter hears of it and prays God to protect her. His prayer is heard. She is struck with palsy on one side of her body. Then the text resumes.]
The servants of Ptolemaeus brought the maiden and laid her down before the door of the house and departed.
But when I perceived it, I and her mother, we went down and found the maiden, that one whole side of her body from her toes even to her head was palsied and withered: and we bore her away, praising the Lord which had preserved his handmaid from defilement and shame and (corruption?). This is the cause of the matter, why the maiden continueth so unto this day.
Now, then, it is fitting for you to know the end of Ptolemaeus. He went home and sorrowed night and day over that which had befallen him, and by reason of the many tears which he shed, he became blind. And when he had resolved to rise up and hang himself, lo, about the ninth hour of the day, he saw a great light which enlightened the whole house, and heard a voice saying unto him: Ptolemaeus, God hath not given thee the vessels for corruption and shame, and yet more doth it not become thee which hast believed in me to defile my virgin, whom thou shalt know as thy sister, even as if I were unto you both one spirit (sic). But rise up and go quickly unto the house of the apostle Peter, and thou shalt see my glory; he shall make known unto thee what thou must do.
But Ptolemaeus was not negligent, and bade his servants show him the way and bring him unto me. And when they were come to me, he told me all that had befallen him by the power of our Lord Jesus Christ. Then did he see with the eyes of his flesh, and with the eyes of his soul, and much people believed (hoped) in Christ: and he did them good and gave them the gift of God.
Thereafter Ptolemaeus died, departing out of this life, and went unto his Lord: and when he made his will he bequeathed a piece of land in the name of my daughter, because through her he had believed in God and was made whole. But I unto whom the disposition thereof fell, exercised it with great carefulness: I sold the land, and God alone knoweth neither I nor my daughter (received the price). I sold the land and kept nought back of the price, but gave all the money unto the poor.
Know therefore, thou servant of Jesus Christ, that God directeth (?) them that are his, and prepareth good for every one of them, although we think that God hath forgotten us. Therefore now, brethren, let us be sorrowful and watch and pray, and so shall the goodness of God look upon us, whereon we wait.
And yet further discourse did Peter hold before them all, and glorified the name of Christ the Lord and gave them all of the bread: and when he had distributed it, he rose up and went unto his house.
The scene of this episode is probably Jerusalem. The subject of it was often used by later writers, most notably, perhaps, by the author of the late Acts of SS. Nereus and Achilleus (fifth or sixth century), who gives the daughter a name, Petronilla, which has passed into Kalendars, and as Perronelle, Pernel, or Parnell has become familiar.
A few critics have questioned whether this piece really belongs to the Acts of Peter: but the weight of probability and of opinion is against them. Nothing can be plainer than that it is an extract from a larger book, and that it is ancient (the manuscript may be of the fourth century). Moreover, Augustine, in dealing with apocryphal Acts, alludes to the story contained in it. What other large book of ancient date dealing with Peter's doings can we imagine save the Acts?
II
THE GARDENER'S DAUGHTER
Augustine (Against Adimantus, xvii. 5), says to his Manichaean opponent: the story of Peter killing Ananias and Sapphira by a word is very stupidly blamed by those who in the apocryphal Acts read and admire both the incident I mentioned about the apostle Thomas (the death of the cup-bearer at the feast in his Acts) 'and that the daughter of Peter himself was stricken with palsy at the prayer of her father, and that the daughter of a gardener died at the prayer of Peter. Their answer is that it was expedient for them, that the one should be disabled by palsy and the other should die: but they do not deny that it happened at the prayer of the apostle'.
This allusion to the gardener's daughter remained a puzzle until lately. But a passage in the Epistle of Titus (already quoted) tells us the substance of the story.
A certain gardener had a daughter, a virgin, her father's only child: he begged Peter to pray for her. Upon his request, the apostle answered him that the Lord would give her that which was useful for her soul. Immediately the girl fell dead.
O worthy gain and suitable to God, to escape the insolence of the flesh and mortify the boastfulness of the blood! But that old man, faithless, and not knowing the greatness of the heavenly favour, ignorant of the divine benefit, entreated Peter that his only daughter might be raised again. And when she was raised, not many days after, as it might be to-day, the slave of a believer who lodged in the house ran upon her and ruined the girl, and both of them disappeared.
This was evidently a contrast to the story of Peter's daughter, and probably followed immediately upon it in the Acts. There is another sentence appropriate to the situation, which Dom de Bruyne found in a Cambrai MS. of the thirteenth century -a collection of apophthegms- and printed with the extracts from the Epistle of Titus.
That the dead are not to be mourned overmuch, Peter, speaking to one who lamented without patience the loss of his daughter, said: So many assaults of the devil, so many warrings of the body, so many disasters of the world hath she escaped, and thou sheddest tears as if thou knewest not what thou sufferest in thyself (what good hath befallen thee).
This might very well be part of Peter's address to the bereaved gardener.
III
THE VERCELLI ACTS
I. At the time when Paul was sojourning in Rome and confirming many in the faith, it came also to pass that one by name Candida, the wife of Quartus that was over the prisons, heard Paul and paid heed to his words and believed. And when she had instructed her husband also and he believed, Quartus suffered Paul to go whither he would away from the city: to whom Paul said: If it be the will of God, he will reveal it unto me. And after Paul had fasted three days and asked of the Lord that which should be profitable for him, he saw a vision, even the Lord saying unto him: Arise, Paul, and become a physician in thy body (i.e. by going thither in person) to them that are in Spain.
He therefore, having related to the brethren what God had commanded, nothing doubting, prepared himself to set forth from the city. But when Paul was about to depart, there was great weeping throughout all the brotherhood, because they thought that they should see Paul no more, so that they even rent their clothes. For they had in mind also how that Paul had oftentimes contended with the doctors of the Jews and confuted them, saying: Christ, upon whom your fathers laid hands, abolished their sabbaths and fasts and holy-days and circumcision, and the doctrines of men and the rest of the traditions he did abolish. But the brethren lamented (and adjured) Paul by the coming of our Lord Jesus Christ, that he should not be absent above a year, saying: We know thy love for thy brethren; forget not us when thou art come thither, neither begin to forsake us, as little children without a mother. And when they besought him long with tears, there came a sound from heaven, and a great voice saying: Paul the servant of God is chosen to minister all the days of his life: by the hands of Nero the ungodly and wicked man shall he be perfected before your eyes. And a very great fear fell upon the brethren because of the voice which came from heaven: and they were confirmed yet more in the faith.
II. Now they brought unto Paul bread and water for the sacrifice, that he might make prayer and distribute it to every one. Among whom it befell that a woman named Rufina desired, she also, to receive the Eucharist at the hands of Paul: to whom Paul, filled with the spirit of God, said as she drew near: Rufina, thou comest not worthily unto the altar of God, arising from beside one that is not thine husband but an adulterer, and assayest to receive the Eucharist of God. For behold Satan shall trouble thine heart and cast thee down in the sight of all them that believe in the Lord, that they which see and believe may know that they have believed in the living God, the searcher of hearts. But if thou repent of thine act, he is faithful that is able to blot out thy sin and set thee free from this sin: but if thou repent not, while thou art yet in the body, devouring fire and outer darkness shall receive thee for ever. And immediately Rufina fell down, being stricken with palsy (?) from her head unto the nails of her feet, and she had no power to speak (given her) for her tongue was bound. And when both they that believed (in the faith) and the neophytes saw it, they beat their breasts, remembering their old sins, and mourned and said: We know not if God will forgive the former sins which we have committed. Then Paul called for silence and said: Men and brethren which now have begun to believe on Christ, if ye continue not in your former works of the tradition of your fathers, and keep yourselves from all guile and wrath and fierceness and adultery and defilement, and from pride and envy and contempt and enmity, Jesus the living God will forgive you that ye did in ignorance. Wherefore, ye servants of God, arm yourselves every one in your inner man with peace, patience, gentleness, faith, charity, knowledge, wisdom, love of the brethren, hospitality, mercy, abstinence, chastity, kindness, justice: then shall ye have for your guide everlastingly the first-begotten of all creation, and shall have strength in peace with our Lord. And when they had heard these things of Paul, they besought him to pray for them. And Paul lifted up his voice and said: O eternal God, God of the heavens, God of unspeakable majesty (divinity), who hast stablished all things by thy word, who hast bound upon all the world the chain of thy grace, Father of thine holy Son Jesus Christ, we together pray thee through thy Son Jesus Christ, strengthen the souls which were before unbelieving but now are faithful. Once I was a blasphemer, now I am blasphemed; once I was a persecutor, now do I suffer persecution of others; once I was the enemy of Christ, now I pray that I may be his friend: for I trust in his promise and in his mercy; I account myself faithful and that I have received forgiveness of my former sins. Wherefore I exhort you also, brethren, to believe in the Lord the Father Almighty, and to put all your trust in our Lord Jesus Christ his Son, believing in him, and no man shall be able to uproot you from his promise. Bow your knees therefore together and commend me unto the Lord, who am about to set forth unto another nation, that his grace may go before me and dispose my journey aright, that he may receive his vessels holy and believing, that they, giving thanks for my preaching of the word of the Lord, may be well grounded in the faith. But the brethren wept long and prayed unto the Lord with Paul, saying: Be thou, Lord Jesus Christ, with Paul and restore him unto us whole: for we know our weakness which is in us even to this day.
III. And a great multitude of women were kneeling and praying and beseeching Paul; and they kissed his feet and accompanied him unto the harbour. But Dionysius and Balbus, of Asia, knights of Rome, and illustrious men, and a senator by name Demetrius abode by Paul on his right hand and said: Paul, I would desire to leave the city if I were not a magistrate, that I might not depart from thee. Also from Caesar's house Cleobius and Iphitus and Lysimachus and Aristaeus and two matrons Berenice and Philostrate, with Narcissus the presbyter [after they had] accompanied him to the harbour: but whereas a storm of the sea came on, he (Narcissus?) sent the brethren back to Rome, that if any would, he might come down and hear Paul until he set sail: and hearing that, the brethren went up unto the city. And when they told the brethren that had remained in the city, and the report was spread abroad, some on beasts, and some on foot, and others by way of the Tiber came down to the harbour, and were confirmed in the faith for three days, and on the fourth day until the fifth hour, praying together with Paul, and making the offering: and they put all that was needful on the ship and delivered him two young men, believers, to sail with him, and bade him farewell in the Lord and returned to Rome.
There has been great dispute about these three chapters, whether they are not an excerpt from the Acts of Paul, or whether they are an addition made by the writer of the Greek original of the Vercelli Acts.
If they are from the Acts of Paul, it means that in those Acts Paul was represented as visiting Rome twice, and going to Spain between the visits. Evidently, if this was so, he did not return straight from Spain to Rome: at least the Coptic gives no indication that the prophecies of Cleobius and Myrte were uttered in Spain.
The question is a difficult one. All allow that the writer of the Acts of Peter knew and used the Acts of Paul: but there is strong opposition to the idea that Paul related two visits to Rome.
The writer of Paul obviously knew the canonical Acts very well and obviously took great liberties with them. Did he go so far, one wonders, as to suppress and ignore the whole story of the trial before Felix and the shipwreck? If he told of but one visit to Rome -the final one- it appears that he did: for the conditions described in the Martyrdom -Paul quite free and martyred very shortly after his arrival- are totally irreconcilable with Luke (Paul arriving in custody and living two years at least in the city).
IV. Now after a few days there was a great commotion in the midst of the church, for some said that they had seen wonderful works done by a certain man whose name was Simon, and that he was at Aricia, and they added further that he said he was a great power of God and without God he did nothing. Is not this the Christ? but we believe in him whom Paul preached unto us; for by him have we seen the dead raised, and men Delivered from divers infirmities: but this man seeketh contention, we know it (or, but what this contention is, we know not) for there is no small stir made among us. Perchance also he will now enter into Rome; for yesterday they besought him with great acclamations, saying unto him: Thou art God in Italy, thou art the saviour of the Romans: haste quickly unto Rome. But he spake to the people with a shrill voice, saying: Tomorrow about the seventh hour ye shall see me fly over the gate of the city in the form (habit) wherein ye now see me speaking unto you. Therefore, brethren, if it seem good unto you, let us go and await carefully the issue of the matter. They all therefore ran together and came unto the gate. And when it was the seventh hour, behold suddenly a dust was seen in the sky afar off, like a smoke shining with rays stretching far from it. And when he drew near to the gate, suddenly he was not seen: and thereafter he appeared, standing in the midst of the people; whom they all worshipped, and took knowledge that he was the same that was seen of them the day before.
And the brethren were not a little offended among themselves, seeing, moreover, that Paul was not at Rome, neither Timotheus nor Barnabas, for they had been sent into Macedonia by Paul, and that there was no man to comfort us, to speak nothing of them that had but just become catechumens. And as Simon exalted himself yet more by the works which he did, and many of them daily called Paul a sorcerer, and others a deceiver, of so great a multitude that had been stablished in the faith all fell away save Narcissus the presbyter and two women in the lodging of the Bithynians, and four that could no longer go out of their house, but were shut up (day and night): these gave themselves unto prayer (by day and night), beseeching the Lord that Paul might return quickly, or some other that should visit his servants, because the devil had made them fall by his wickedness.
V. And as they prayed and fasted, God was already teaching Peter at Jerusalem of that which should come to pass. For whereas the twelve years which the Lord Christ had enjoined upon him were fulfilled, he showed him a vision after this manner, saying unto him: Peter, that Simon the sorcerer whom thou didst cast out of Judaea, convicting him, hath again come before thee (prevented thee) at Rome. And that shalt thou know shortly (or, and that thou mayest know in few words): for all that did believe in me hath Satan made to fall by his craft and working: whose Power Simon approveth himself to be. But delay thee not: set forth on the morrow, and there shalt thou find a ship ready, setting sail for Italy, and within few days I will show thee my grace which hath in it no grudging. Peter then, admonished by the vision, related it unto the brethren without delay, saying: It is necessary for me to go up unto Rome to fight with the enemy and adversary of the Lord and of our brethren.
And he went down to Caesarea and embarked quickly in the ship, whereof the ladder was already drawn up, not taking any provision with him. But the governor of the ship whose name was Theon looked on Peter and said: Whatsoever we have, all is thine. For what thank have we, if we take in a man like unto ourselves who is in uncertain case (difficulty) and share not all that we have with thee? but only let us have a prosperous voyage. But Peter, giving him thanks for that which he offered, himself fasted while he was in the ship, sorrowful in mind and again consoling himself because God accounted him worthy to be a minister in his service.
And after a few days the governor of the ship rose up at the hour of his dinner and asked Peter to eat with him, and said to him: O thou, whoever thou art, I know thee not, but as I reckon, I take thee for a servant of God. For as I was steering my ship at midnight I perceived the voice of a man from heaven saying to me: Theon, Theon! And twice it called me by my name and said to me: Among them that sail with thee let Peter be greatly honoured by thee, for by him shalt thou and the rest be preserved safe without any hurt after such a course as thou hopest not for. And Peter believed that God would vouchsafe to show his providence upon the sea unto them that were in the ship, and thenceforth began Peter to declare unto Theon the mighty works of God, and how the Lord had chosen him from among the apostles, and for what business he sailed unto Italy: and daily he communicated unto him the word of God. And considering him he perceived by his walk that he was of one mind in the faith and a worthy minister (deacon).
Now when there was a calm upon the ship in Hadria (the Adriatic), Theon showed it to Peter, saying unto him: If thou wilt account me worthy, whom thou mayest baptize with the seal of the Lord thou hast an opportunity. For all that were in the ship had fallen asleep, being drunken. And Peter went down by a rope and baptized Theon in the name of the Father and the Son and the Holy Ghost: and he came up out of the water rejoicing with great joy, and Peter also was glad because God had accounted Theon worthy of his name. Arid it came to pass when Theon was baptized, there appeared in the same place a youth shining and beautiful, saying unto them: Peace be unto you. And immediately Peter and Theon went up and entered into the cabin; and Peter took bread and gave thanks unto the Lord which had accounted him worthy of his holy ministry, and for that the youth had appeared unto them, saying: Peace be unto you. And he said: Thou best and alone holy one, it is thou that hast appeared unto us, O God Jesu Christ, and in thy name hath this man now been washed and sealed with thy holy seal. Therefore in thy name do I impart unto him thine eucharist, that he may be thy perfect servant without blame for ever.
And as they feasted and rejoiced in the Lord, suddenly there came a wind, not vehement but moderate, at the ship's prow, and ceased not for six days and as many nights, until they came unto Puteoli.
VI. And when they had touched at Puteoli, Theon leapt out of the ship and went unto the inn where he was wont to lodge, to prepare to receive Peter. Now he with whom he lodged was one by name Ariston, which alway feared the Lord, and because of the Name Theon entrusted himself with him (had dealings with him). And when he was come to the inn and saw Ariston, Theon said unto him: God who hath accounted thee worthy to serve him hath communicated his grace unto me also by his holy servant Peter, who hath now sailed with me from Judaea, being commanded by our Lord to come unto Italy. And when he heard that, Ariston fell upon Theon's neck and embraced him and besought him to bring him to the ship and show him Peter. For Ariston said that since Paul set forth unto Spain there was no man of the brethren with whom he could refresh himself, and, moreover, a certain Jew had broken into the city, named Simon, and with his charms of sorcery and his wickedness hath he made all the brotherhood fall away this way and that, so that I also fled from Rome, expecting the coming of Peter: for Paul had told us of him, and I also have seen many things in a vision. Now, therefore, I believe in my Lord that he will build up again his ministry, for all this deceit shall be rooted out from among his servants. For our Lord Jesus Christ is faithful, who is able to restore our minds. And when Theon heard these things from Ariston, who wept, his spirit was raised (increased) yet more and he was the more strengthened, because he perceived that he had believed on the living God.
But when they came together unto the ship, Peter looked upon them and smiled, being filled with the Spirit; so that Ariston falling on his face at Peter's feet, said thus: Brother and lord, that hast part in the holy mysteries and showest the right way which is in the Lord Jesus Christ our God, who by thee hath shown unto us his coming: we have lost all them whom Paul had delivered unto us, by the working of Satan; but now I trust in the Lord who hath commanded thee to come unto us, sending thee as his messenger, that he hath accounted us worthy to see his great and wonderful works by thy means. I pray thee therefore, make haste unto the city: for I left the brethren which have stumbled, whom I saw fall into the temptation of the devil, and fled hither, saying unto them: Brethren, stand fast in the faith, for it is of necessity that within these two months the mercy of our Lord bring his servant unto you. For I had seen a vision, even Paul, saying unto me: Ariston, flee thou out of the city. And when I heard it, I believed without delay and went forth in the Lord, although I had an infirmity in my flesh, and came hither; and day by day I stood upon the sea-shore asking the sailors: Hath Peter sailed with you? But now through the abundance of the grace of God I entreat thee, let us go up unto Rome without delay, lest the teaching of this wicked man prevail yet further. And as Ariston said this with tears, Peter gave him his hand and raised him up from the earth, and Peter also groaning, said with tears: He hath prevented us which tempteth all the world by his angels; but he that hath power to save his servants from all temptations shall quench his deceits and put him beneath the feet of them that have believed in Christ whom we preach.
And, as they entered in at the gate, Theon entreated Peter, saying: Thou didst not refresh thyself on any day in so great a voyage (sea): and now after (before) so hard a journey wilt thou set out forthwith from the ship? tarry and refresh thyself, and so shalt thou set forth: for from hence to Rome upon a pavement of flint I fear lest thou be hurt by the shaking. But Peter answered and said to them: What if it come to pass that a millstone were hung upon me, and likewise upon the enemy of our Lord, even as my Lord said unto us of any that offended one of the brethren, and I were drowned in the sea? but it might be not only a millstone, but that which is far worse, even that I which am the enemy of this persecutor of his servants should die afar off from them that have believed on the Lord Jesus Christ (so Ficker: the sentence is corrupt; the sense is that Peter must at all costs be with his fellow-Christians, or he will incur even worse punishment than that threatened by our Lord's words). And by no exhortation could Theon prevail to persuade him to tarry there even one day.
But Theon himself delivered all that was in the ship to be sold for the price which he thought good, and followed Peter unto Rome; whom Ariston brought unto the abode of Narcissus the presbyter.
VII. Now the report was noised through the city unto the brethren that were dispersed, because of Simon, that he might show him to be a deceiver and a persecutor of good men. All the multitude therefore ran together to see the apostle of the Lord stay (himself, or the brethren) on Christ. And on the first day of the week when the multitude was assembled to see Peter, Peter began to say with a loud voice: Ye men here present that trust in Christ, ye that for a little space have suffered temptation, learn for what cause God sent his Son into the world, and wherefore he made him to be born of the Virgin Mary; for would he so have done if not to procure us some grace or dispensation? even because he would take away all offence and all ignorance and all the contrivance of the devil, his attempts (beginnings) and his strength wherewith he prevailed aforetime, before our God shined forth in the world. And whereas men through ignorance fell into death by many and divers infirmities, Almighty God, moved with compassion, sent his Son into the world. With whom I was; and he (or I) walked upon the water, whereof I myself remain awitness, and do testify that he then worked in the world by signs and wonders, all of which he did.
I do confess, dearly-beloved brethren, that I was with him: yet I denied him, even our Lord Jesus Christ, and that not once only, but thrice; for there were evil dogs that were come about me as they did unto the Lord's prophets. And the Lord imputed it not unto me, but turned unto me and had compassion on the infirmity of my flesh, when (or so that) afterward I bitterly bewailed myself, and lamented the weakness of my faith, because I was befooled by the devil and kept not in mind the word of my Lord. And now I say unto you, O men and brethren, which are gathered together in the name of Jesus Christ: against you also hath the deceiver Satan aimed his arrows, that ye might depart out of the way. But faint not, brethren, neither let your spirit fall, but be strong and persevere and doubt not: for if Satan caused me to stumble, whom the Lord had in great honour, so that I denied the light of mine hope, and if he overthrew me and persuaded me to flee as if I had put my trust in a man, what think ye will he do unto you which are but young in the faith? Did ye suppose that he would not turn you away to make you enemies of the kingdom of God, and cast you down into perdition by a new (or the last) deceit? For whomsoever he casteth out from the hope of our Lord Jesus Christ, he is a son of perdition for ever. Turn yourselves, therefore, brethren, chosen of the Lord, and be strong in God Almighty, the Father of our Lord Jesus Christ, whom no man hath seen at any time, neither can see, save he who hath believed in him. And be ye aware whence this temptation hath come upon you. For it is not only by words that I would convince you that this is Christ whom I preach, but also by deeds and exceeding great works of power do I exhort you by the faith that is in Christ Jesus, that none of you look for any other save him that was despised and mocked of the Jews, even this Nazarene which was crucified and died and the third day rose again.
VIII. And the brethren repented and entreated Peter to fight against Simon: (who said that he was the power of God, and lodged in the house of Marcellus a senator, whom he had convinced by his charms) saying: Believe us, brother Peter: there was no man among men so wise as this Marcellus. All the widows that trusted in Christ had recourse unto him; all the fatherless were fed by him; and what more, brother? all the poor called Marcellus their patron, and his house was called the house of the strangers and of the poor, and the emperor said unto him: I will keep thee out of every office, lest thou despoil the provinces to give gifts unto the Christians. And Marcellus answered: All my goods are also thine. And Caesar said to him: Mine they would be if thou keptest them for me; but now they are not mine, for thou givest them to whom thou wilt, and I know not to what vile persons. Having this, then, before our eyes, brother Peter, we report it to thee, how the great mercy of this man is turned unto blasphemy; for if he had not turned, neither should we have departed from the holy faith of God our Lord. And now doth this Marcellus in anger repent him of his good deeds, saying: All this substance have I spent in all this time, vainly believing that I gave it for the knowledge of God! So that if any stranger cometh to the door of his house, he smiteth him with a staff and biddeth him be beaten, saying: Would God I had not spent so much money upon these impostors: and yet more doth he say, blaspheming. But if there abide in thee any mercy of our Lord and aught of the goodness of his commandments, do thou succour the error of this man who hath done so many alms-deeds unto the servants of God.
And Peter, when he perceived this, was smitten with sharp affliction and said: O the divers arts and temptations of the devil! O the contrivances and devices of the wicked! he that nourisheth up for himself a mighty fire in the day of wrath, the destruction of simple men, the ravening wolf, the devourer and scatterer of eternal life! Thou didst enmesh the first man in concupiscence and bind him with thine old iniquity and with the chain of the flesh: thou art wholly the exceeding bitter fruit of the tree of bitterness, who sendest divers lusts upon men. Thou didst compel Judas my fellow-disciple and fellow-apostle to do wickedly and deliver up our Lord Jesus Christ, who shall punish thee therefor. Thou didst harden the heart of Herod and didst inflame Pharaoh and compel him to fight against Moses the holy servant of God; thou didst give boldness unto Caiaphas, that he should deliver our Lord Jesus Christ unto the unrighteous multitude; and even until now thou shootest at innocent souls with thy poisonous arrows. Thou wicked one, enemy of all men, be thou accursed from the Church of him the Son of the holy God ommpotent and as a brand cast out of the fire shalt thou be quenched by the servants of our Lord Jesus Christ. Upon thee let thy blackness be turned and upon thy children, an evil seed; upon thee be turned thy wickedness and thy threatenings; upon thee and thine angels be thy temptations, thou beginning of malice and bottomless pit of darkness! Let thy darkness that thou hast be with thee and with thy vessels which thou ownest! Depart from them that shall believe in God, depart from the servants of Christ and from them that desire to be his soldiers. Keep thou to thyself thy garments of darkness! Without cause knockest thou at other men's doors, which are not thine but of Christ Jesus that keepeth them. For thou, ravening wolf, wouldest carry off the sheep that are not thine but of Christ Jesus, who keepeth them with all care and diligence.
IX. As Peter spake thus with great sorrow of mind, many were added unto them that believed on the Lord. But the brethren besought Peter to join battle with Simon and not suffer him any longer to vex the people. And without delay Peter went quickly out of the synagogue (assembly) and went unto the house of Marcellus, where Simon lodged: and much people followed him. And when he came to the door, he called the porter and said to him: Go, say unto Simon: Peter because of whom thou fleddest out of Judaea waiteth for thee at the door. The porter answered and said to Peter: Sir, whether thou be Peter, I know not: but I have a command; for he had knowledge that yesterday thou didst enter into the city, and said unto me: Whether it be by day or by night, at whatsoever hour he cometh, say that I am not within. And Peter said to the young man: Thou hast well said in reporting that which he compelled thee to say. And Peter turned unto the people that followed him and said: Ye shall now see a great and marvellous wonder. And Peter seeing a great dog bound with a strong chain, went to him and loosed him, and when he was loosed the dog received a man's voice and said unto Peter: What dost thou bid me to do, thou servant of the unspeakable and living God? Peter said unto him: Go in and say unto Simon in the midst of his company: Peter saith unto thee, Come forth abroad, for thy sake am I come to Rome, thou wicked one and deceiver of simple souls. And immediately the dog ran and entered in, and rushed into the midst of them that were with Simon, and lifted up his forefeet and in a loud voice said: Thou Simon, Peter the servant of Christ who standeth at the door saith unto thee: Come forth abroad, for thy sake am I come to Rome, thou most wicked one and deceiver of simple souls. And when Simon heard it, and beheld the incredible sight, he lost the words wherewith he was deceiving them that stood by, and all of them were amazed.
X. But when Marcellus saw it he went out to the door and east himself at Peter's feet and said: Peter, I embrace thy feet, thou holy servant of the holy God; I have sinned greatly: but exact thou not my sins, if there be in thee the true faith of Christ, whom thou preachest, if thou remember his commandments, to hate no man, to be unkind to no man, as I learned from thy fellow apostle Paul; keep not in mind my faults, but pray for me unto the Lord, the holy Son of God whom I have provoked to wrath -for I have persecuted his servants- that I be not delivered with the sins of Simon unto eternal fire; who so persuaded me, that I set up a statue to him with this inscription: 'To Simon the new (young) God.' If I knew, O Peter, that thou couldest be won with money, I would give thee all my substance, yea I would give it and despise it, that I might gain my soul. If I had sons, I would account them as nothing, if only I might believe in the living God. But I confess that he would not have deceived me save that he said that he was the power of God; yet will I tell thee, O most gentle (sweet) Peter: I was not worthy to hear thee, thou servant of God, neither was I stablished in the faith of God which is in Christ; therefore was I made to stumble. I beseech thee, therefore, take not ill that which I am about to say, that Christ our Lord whom thou preachest in truth said unto thy fellow-apostles in thy presence: If ye have faith as a grain of mustard seed, ye shall say unto this mountain: Remove thyself: and straightway it shall remove itself. But this Simon said that thou, Peter, wast without faith when thou didst doubt, in the waters. And I have heard that Christ said this also: They that are with me have not understood me. If, then, ye upon whom he laid his hands, whom also he chose, did doubt, I, therefore, having this witness, repent me, and take refuge in thy prayers. Receive my soul, who have fallen away from our Lord and from his promise. But I believe that he will have mercy upon me that repent. For the Almighty is faithful to forgive me my sins.
But Peter said with a loud voice: Unto thee, our Lord, be glory and splendour, O God Almighty, Father of our Lord Jesus Christ. Unto thee be praise and glory and honour, world without end. Amen. Because thou hast now fully strengthened and stablished us in thee in the sight of all, holy Lord, confirm thou Marcellus, and send thy peace upon him and upon his house this day: and whatsoever is lost or out of the way, thou alone canst turn them all again; we beseech thee, Lord, shepherd of the sheep that once were scattered, but now shall be gathered in one by thee. So also receive thou Marcellus as one of thy lambs and suffer him no longer to go astray (revel) in error or ignorance. Yea, Lord, receive him that with anguish and tears entreateth thee.
XI. And as Peter spake thus and embraced Mareellus, Peter turned himself unto the multitude that stood by him and saw there one that laughed (smiled), in whom was a very evil spirit. And Peter said unto him: Whosoever thou art that didst laugh, show thyself openly unto all that are present. And hearing this the young man ran into the court of the house and cried out with a loud voice and dashed himself against the wall and said: Peter, there is a great contention between Simon and the dog whom thou sentest; for Simon saith to the dog: Say that I am not here. Unto whom the dog saith more than thou didst charge him; and when he hath accomplished the mystery which thou didst command him, he shall die at thy feet. But Peter said: And thou also, devil, whosoever thou art, in the name of our Lord Jesus Christ, go out of that young man and hurt him not at all: show thyself unto all that stand here. When the young man heard it, he ran forth and caught hold on a great statue of marble which was set in the court of the house, and brake it in pieces with his feet. Now it was a statue of Caesar. Which Marcellus beholding smote his forehead and said unto Peter: A great crime hath been committed; for if this be made known unto Caesar by some busybody, he will afflict us with sore punishments. And Peter said to him: I see thee not the same that thou wast a little while ago, for thou saidst that thou wast ready to spend all thy substance to save thy soul. But if thou indeed repentest, believing in Christ with thy whole heart, take in thine hands of the water that runneth down, and pray to the Lord, and in his name sprinkle it upon the broken pieces of the statue and it shall be whole as it was before. And Marcellus, nothing doubting, but believing with his whole heart, before he took the water lifted up his hands and said: I believe in thee, O Lord Jesu Christ: for I am now proved by thine apostle Peter, whether I believe aright in thine holy name. Therefore I take water in mine hands, and in thy name do I sprinkle these stones that the statue may become whole as it was before. If, therefore, Lord, it be thy will that I continue in the body and suffer nothing at Caesar's hand, let this stone be whole as it was before. And he sprinkled the water upon the stones, and the statue became whole, whereat Peter exulted that Marcellus had not doubted in asking of the Lord, and Marcellus was exalted in spirit for that such a sign was first wrought by his hands; and he therefore believed with his whole heart in the name of Jesus Christ the Son of God, by whom all things impossible are made possible.
XII. But Simon within the house said thus to the dog: Tell Peter that I am not within. Whom the dog answered in the presence of Marcellus: Thou exceeding wicked and shameless one, enemy of all that live and believe on Christ Jesus, here is a dumb animal sent unto thee which hath received a human voice to confound thee and show thee to be a deceiver and a liar. Hast thou taken thought so long, to say at last: 'Tell him that I am not within?' Art thou not ashamed to utter thy feeble and useless words against Peter the minister and apostle of Christ, as if thou couldst hide thee from him that hath commanded me to speak against thee to thy face: and that not for thy sake but for theirs whom thou wast deceiving and sending unto destruction? Cursed therefore shalt thou be, thou enemy and corrupter of the way of the truth of Christ, who shall prove by fire that dieth not and in outer darkness, thine iniquities that thou hast committed. And having thus said, the dog went forth and the people followed him, leaving Simon alone. And the dog came unto Peter as he sat with the multitude that was come to see Peter's face, and the dog related what he had done unto Simon. And thus spake the dog unto the angel and apostle of the true God: Peter, thou wilt have a great contest with the enemy of Christ and his servants, and many that have been deceived by him shalt thou turn unto the faith; wherefore thou shalt receive from God the reward of thy work. And when the dog had said this he fell down at the apostle Peter's feet and gave up the ghost. And when the great multitude saw with amazement the dog speaking, they began then, some to throw themselves down at Peter's feet, and some said: Show us another sign, that we may believe in thee as the minister of the living God, for Simon also did many signs in our presence and therefore did we follow him.
XIII. And Peter turned and saw a herring (sardine) hung in a window, and took it and said to the people: If ye now see this swimming in the water like a fish, will ye be able to believe in him whom I preach? And they said with one voice: Verily we will believe thee. Then he said -now there was a bath for swimming at hand: In thy name, O Jesu Christ, forasmuch as hitherto it is not believed in, in the sight of all these live and swim like a fish. And he cast the herring into the bath, and it lived and began to swim. And all the people saw the fish swimming, and it did not so at that hour only, lest it should be said that it was a delusion (phantasm), but he made it to swim for a long time, so that they brought much people from all quarters and showed them the herring that was made a living fish, so that certain of the people even cast bread to it; and they saw that it was whole. And seeing this, many followed Peter and believed in the Lord.
And they assembled themselves day and night unto the house of Narcissus the presbyter. And Peter discoursed unto them of the scriptures of the prophets and of those things which our Lord Jesus Christ had wrought both in word and in deeds.
XIV. But Marcellus was confirmed daily by the signs which he saw wrought by Peter through the grace of Jesus Christ which he granted unto him. And Mareellus ran upon Simon as he sat in his house in the dining chamber, and cursed him and said unto him: Thou most adverse and pestilent of men, corrupter of my soul and my house, who wouldest have made me fall away from my Lord and Saviour Christ! and laying hands on him he commanded him to be thrust out of his house. And the servants having received such licence, covered him with reproaches; some buffeted his face, others beat him with sticks, others cast stones, others emptied out vessels full of filth upon his head, even those who on his account had fled from their master and been a long time fettered; and other their fellowservants of whom he had spoken evil to their master reproached him. saying to him: Now by the will of God who hath had mercy on us and on our master, do we recompense thee with a fit reward. And Simon, shrewdly beaten and cast out of the house, ran unto the house where Peter lodged, even the house of Narcissus, and standing at the gate cried out: Lo, here am I, Simon: come thou down, Peter, and I will convict thee that thou hast believed on a man which is a Jew and a carpenter's son.
XV. And when it was told Peter that Simon had said this, Peter sent unto him a woman which had a sucking child, saying to her: Go down quickly, and thou wilt find one that seeketh me. For thee there is no need that thou answer him at all, but keep silence and hear what the child whom thou holdest shall say unto him. The woman therefore went down. Now the child whom she suckled was seven months old; and it received a man's voice and said unto Simon: O thou abhorred of God and men, and destruction of truth, and evil seed of all corruption, O fruit by nature unprofitable! but only for a short and little season shalt thou be seen, and thereafter eternal punishment is laid up for thee. Thou son of a shameless father, that never puttest forth thy roots for good but for poison, faithless generation void of all hope! thou wast not confounded when a dog reproved thee; I a child am compelled of God to speak, and not even now art thou ashamed. But even against thy will, on the sabbath day that cometh, another shall bring thee into the forum of Julius that it may be shown what manner of man thou art. Depart therefore from the gate wherein walk the feet of the holy; for thou shalt no more corrupt the innocent souls whom thou didst turn out of the way and make sad; in Christ, therefore, shall be shown thine evil nature, and thy devices shall be cut in pieces. And now speak I this last word unto thee: Jesus Christ saith to thee: Be thou stricken dumb in my name, and depart out of Rome until the sabbath that cometh. And forthwith he became dumb and his speech was bound; and he went out of Rome until the sabbath and abode in a stable. But the woman returned with the child unto Peter and told him and the rest of the brethren what the child had said unto Simon: and they magnified the Lord which had shown these things unto men.
XVI. Now when the night fell, Peter, while yet waking, beheld Jesus clad in a vesture of brightness, smiling and saying unto him: Already is much people of the brotherhood returned through me and through the signs which thou hast wrought in my name. But thou shalt have a contest of the faith upon the sabbath that cometh, and many more of the Gentiles and of the Jews shall be converted in my name unto me who was reproached and mocked and spat upon. For I will be present with thee when thou askest for signs and wonders, and thou shalt convert many: but thou shalt have Simon opposing thee by the works of his father; yet all his works shall be shown to be charms and contrivances of sorcery. But now slack thou not, and whomsoever I shall send unto thee thou shalt establish in my name. And when it was light, he told the brethren how the Lord had appeared unto him and what he had commanded him:
XVII. [This episode, inserted most abruptly, is believed by Vouaux to have been inserted here by the compiler of the Greek original of the Vercelli Acts: but it was not composed by him, but transferred with very slight additions from the earlier part of the Acts-now lost- of which the scene was laid in Judaea. I incline to favour this view.)
But believe ye me, men and brethren, I drove this Simon out of Judaea where he did many evils with his magical charms, lodging in Judaea with a certain woman Eubula, who was of honourable estate in this world, having store of gold and pearls of no small price. Here did Simon enter in by stealth with two others like unto himself, and none of the household saw them two, but Simon only, and by means of a spell they took away all the woman's gold, and disappeared. But Eubula, when she found what was done, began to torture her household, saying: Ye have taken occasion by this man of God and spoiled me, when ye saw him entering in to me to honour a mere woman; but his name is as the name of the Lord.
As I fasted for three days and prayed that this matter should be made plain, I saw in a vision Italicus and Antulus (Antyllus?) whom I had instructed in the name of the Lord, and a boy naked and chained giving me a wheaten loaf and saying unto me: Peter, endure yet two days and thou shalt see the mighty works of God. As for all that is lost out of the house of Eubula, Simon hath used art magic and hath caused a delusion, and with two others hath stolen it away: whom thou shalt see on the third day at the ninth hour, at the gate which leadeth unto Neapolis, selling unto a goldsmith by name Agrippinus a young satyr of gold of two pound weight, having in it a precious stone. But for thee there is no need that thou touch it, lest thou be defiled; but let there be with thee some of the matron's servants, and thou shalt show them the shop of the goldsmith and depart from them. For by reason of this matter shall many believe on the name of the Lord, and all that which these men by their devices and wickedness have oft-times stolen shall be openly showed. When I heard that, I went unto Eubula and found her sitting with her clothes rent and her hair disordered, mourning; unto whom I said: Eubula, rise up from thy mourning and compose thy face and order thy hair and put on raiment befitting thee, and pray unto the Lord Jesus Christ that judgeth every soul: for he is the invisible Son of God, by whom thou must be saved, if only thou repent with thine whole heart of thy former sins: and receive thou power from him; for behold, by me the Lord saith to thee: Thou shalt find all whatsoever thou hast lost. And after thou hast received them, take thou care that he find thee, that thou mayest renounce this present world and seek for everlasting refreshment. Hearken therefore unto this: Let certain of thy people keep watch at the gate that leadeth to Neapolis on the day after to-morrow at about the ninth hour, and they shall see two young men having a young satyr of gold, of two pound weight, set with gems, as a vision hath shown me: which thing they will offer for sale to one Agrippinus of the household of godliness and of the faith which is in the Lord Jesus Christ: by whom it shall be showed thee that thou shouldest believe in the living God and not on Simon the magician, the unstable devil, who hath desired that thou shouldest remain in sorrow, and thine innocent household be tormented; who by fair words and speech only hath deceived thee, and with his mouth only spake of godliness, whereas he is wholly possessed of ungodliness. For when thou didst think to keep holy-day, and settedst up thine idol and didst veil it and set out all thine ornaments upon a table (round three-legged table), he brought in two young men whom no man of yours saw, by a magic charm, and they stole away thine ornaments and were no more seen. But his device hath had no success (place); for my God hath manifested it unto me, to the end thou shouldest not be deceived, neither perish in hell, for those sins which thou hast committed ungodly and contrary to God, who is full of all truth, and the righteous judge of quick and dead; and there is none other hope of life unto men save through him, by whom those things which thou hast lost are recovered unto thee: and now do thou gain thine own soul.
But she cast herself down before my feet, saying: O man, who thou art I know not; but him I received as a servant of God, and whatsoever he asked of me to give it unto the poor, I gave much by his hands, and beside that I did give much unto him. What hurt did I do him, that he should contrive all this against mine house? Unto whom Peter said: There is no faith to be put in words, but in acts and deeds: but we must go on with that we have begun. So I left her and went with two stewards of Eubula and came to Agrippinus and said to him: See that thou take note of these men; for to-morrow two young men will come to thee, desiring to sell thee a young satyr of gold set with jewels, which belongeth to the mistress of these: and thou shalt take it as it were to look upon it, and praise the work of the craftsman, and then when these come in, God will bring the rest to the proof. And on the next day the stewards of the matron came about the ninth hour, and also those young men, willing to sell unto Agrippinus the young satyr of gold. And they being forthwith taken, it was reported unto the matron, and she in distress of mind came to the deputy, and with a loud voice declared all that had befallen her. And when Pompeius the deputy beheld her in distress of mind, who never had come forth abroad, he forthwith rose up from the judgement seat and went unto the praetorium, and bade those men to be brought and tortured; and while they were being tormented they confessed that they did it in the service of Simon, which, said they, persuaded us thereto with money. And being tortured a long time, they confessed that all that Eubula had lost was laid up under the earth in a cave on the other side of the gate, and many other things besides. And when Pompeius heard this, he rose up to go unto the gate, with those two men, each of them bound with two chains. And lo, Simon came in at the gate, seeking them because they tarried long. And he seeth a great multitude coming, and those two bound with chains; and he understood and betook him to flight, and appeared no more in Judaea unto this day. But Eubula, when she had recovered all her goods, gave them for the service of the poor, and believed on the Lord Jesus Christ and was comforted; and despised and renounced this world, and gave unto the widows and fatherless, and clothed the poor. And after a long time she received her rest (sleep). Now these things, dearly beloved brethren, were done in Judaea, whereby he that is called the angel of Satan was driven out thence.
XVIII. Brethren, dearest and most beloved, let us fast together and pray unto the Lord. For he that drove him out thence is able also to root him out of this place: and let him grant unto us power to withstand him and his magical charms, and to prove that he is the angel of Satan. For on the sabbath our Lord shall bring him, though he would not, unto the forum of Julius. Let us therefore bow our knees unto Christ, which heareth us, though we cry not; it is he that seeth us, though he be not seen with these eyes, yet is he in us: if we will, he will not forsake us. Let us therefore purify our souls of every evil temptation, and God will not depart from us. Yea, if we but wink with our eyes, he is present with us.
XIX. Now after these things were spoken by Peter, Marcellus also came in, and said: Peter, I have for thee cleansed mine whole house from the footsteps (traces) of Simon, and wholly done away even his wicked dust. For I took water and called upon the holy name of Jesus Christ, together with mine other servants which belong unto him, and sprinkled all my house and all the dining chambers and all the porticoes, even unto the outer gate, and said: I know that thou, Lord Jesu Christ, art pure and untouched of any uncleanness: so let mine enemy and adversary be driven out from before thy face. And now, thou blessed one, have I bidden the widows and old women to assemble unto thee in my house which is purified (MS. common), that they may pray with us. And they shall receive every one a piece of gold in the name of the ministry (service), that they may be called indeed servants of Christ. And all else is now prepared for the service. I entreat thee, therefore, O blessed Peter, consent unto their request, so that thou also pay honour unto (ornament) their prayers in my stead; let us then go and take Narcissus also, and whosoever of the brethren are here. So then Peter consented unto his simplicity, to fulfil his desire, and went forth with him and the rest of the brethren.
XX. But Peter entered in, and beheld one of the aged women, a widow, that was blind, and her daughter giving her her hand and leading her into Marcellus' house; and Peter said unto her: Come hither, mother: from this day forward Jesus giveth thee his right hand, by whom we have light unapproachable which no darkness hideth; who saith unto thee by me: Open thine eyes and see, and walk by thyself. And forthwith the widow saw Peter laying his hand upon her.
And Peter entered into the dining-hall and saw that the Gospel was being read, and he rolled up the book and said: Ye men that believe and hope in Christ, learn in what manner the holy Scripture of our Lord ought to be declared: whereof we by his grace wrote that which we could receive, though yet it appear unto you feeble, yet according to our power, even that which can be endured to be borne by (or instilled into) human flesh. We ought therefore first to know the will and the goodness of God, how that when error was everywhere spread abroad, and many thousands of men were being cast down into perdition, God was moved by his mercy to show himself in another form and in the likeness of man, concerning which neither the Jews nor we were able worthily to be enlightened. For every one of us according as he could contain the sight, saw, as he was able. Now will I expound unto you that which was newly read unto you. Our Lord, willing that I should behold his majesty in the holy mount -I, when I with the sons of Zebedee saw the brightness of his light, fell as one dead and shut mine eyes, and heard such a voice from him as I am not able to describe, and thought myself to be blinded by his brightness. And when I recovered (breathed again) a little I said within myself: Peradventure my Lord hath brought me hither that he might blind me. And I said: If this also be thy will, Lord, I resist not. And he gave me his hand and raised me up; and when I arose I saw him again in such a form as I was able to take in. As, therefore, the merciful God, dearly beloved brethren, carried our infirmities and bare our sins (as the prophet saith: He beareth our sins and suffereth for us; but we did esteem him to be in affliction and smitten with plagues), for he is in the Father and the Father in him -he also is himself the fulness of all majesty, who hath shown unto us all his good things: he did eat and drink for our sakes, himself being neither an-hungered nor athirst; he carried and bare reproaches for our sakes, he died and rose again because of us; who both defended me when I sinned and comforted me by his greatness, and will comfort you also that ye may love him: this God who is great and small, fair and foul, young and old, seen in time and unto eternity invisible; whom the hand of man hath not held, yet is he held by his servants; whom no flesh hath seen, yet now seeth; who is the word proclaimed by the prophets and now appearing (so Gk.: Lat. not heard of but now known); not subject to suffering, but having now made trial of suffering for our sake (or like unto us); never chastised, yet now chastised; who was before the world and hath been comprehended in time; the great beginning of all principality, yet delivered over unto princes; beautiful, but among us lowly; seen of all yet foreseeing all (MS. foul of view, yet foreseeing). This Jesus ye have, brethren, the door, the light, the way, the bread, the water, the life, the resurrection, the refreshment, the pearl, the treasure, the seed, the abundance (harvest), the mustard seed, the vine, the plough, the grace, the faith, the word: he is all things and there is none other greater than he. Unto him be praise, world without end. Amen.
XXI. And when the ninth hour was fully come, they rose up to make prayer. And behold certain widows, of the aged, unknown to Peter, which sat there, being blind and not believing, cried out, saying unto Peter: We sit together here, O Peter, hoping and believing in Christ Jesus: as therefore thou hast made one of us to see, we entreat thee, lord Peter, grant unto us also his mercy and pity. But Peter said to them: If there be in you the faith that is in Christ, if it be firm in you, then perceive in your mind that which ye see not with your eyes, and though your ears are closed, yet let them be open in your mind within you. These eyes shall again be shut, seeing nought but men and oxen and dumb beasts and stones and sticks; but not every eye seeth Jesus Christ. Yet now, Lord, let thy sweet and holy name succour these persons; do thou touch their eyes; for thou art able -that these may see with their eyes.
And when all had prayed, the hall wherein they were shone as when it lighteneth, even with such a light as cometh in the clouds, yet not such a light as that of the daytime, but unspeakable, invisible, such as no man can describe, even such that we were beside ourselves with bewilderment, calling on the Lord and saying: Have mercy, Lord, upon us thy servants: what we are able to bear, that, Lord, give thou us; for this we can neither see nor endure. And as we lay there, only those widows stood up which were blind; and the bright light which appeared unto us entered into their eyes and made them to see. Unto whom Peter said: Tell us what ye saw. And they said: We saw an old man of such comeliness as we are not able to declare to thee; but others said: We saw a young man; and others: We saw a boy touching our eyes delicately, and so were our eyes opened. Peter therefore magnified the Lord, saying: Thou only art the Lord God, and of what lips have we need to give thee due praise? and how can we give thee thanks according to thy mercy? Therefore, brethren, as I told you but a little while since, God that is constant is greater than our thoughts, even as we have learned of these aged widows, how that they beheld the Lord in divers forms.
XXII. And having exhorted them all to think upon (understand) the Lord with their whole heart, he began together with Marcellus and the rest of the brethren to minister unto the virgins of the Lord, and to rest until the morning.
Unto whom Marcellus said: Ye holy and inviolate virgins of the Lord, hearken: Ye have a place to abide in, for these things that are called mine, whose are they save yours? depart not hence, but refresh yourselves: for upon the sabbath which cometh, even to-morrow, Simon hath a controversy with Peter the holy one of God: for as the Lord hath ever been with him, lo will Christ the Lord now stand for him as his apostle. For Peter hath continued tasting nothing, but fasting yet a day, that he may overcome the wicked adversary and persecutor of the Lord's truth. For lo, my young men are come announcing that they have seen scaffolds being set up in the forum, and much people saying: To-morrow at daybreak two Jews are to contend here concerning the teaching (?) of God. Now therefore let us watch until the morning, praying and beseeching our Lord Jesus Christ to hear our prayers on behalf of Peter.
And Marcellus turned to sleep for a short space, and awoke and said unto Peter: O Peter, thou apostle of Christ, let us go boldly unto that which lieth before us. For just now when I turned myself to sleep for a little, I beheld thee sitting in a high place and before thee a great multitude, and a woman exceeding foul, in sight like an Ethiopian, not an Egyptian, but altogether black and filthy, clothed in rags, and with an iron collar about her neck and chains upon her hands and feet, dancing. And when thou sawest me thou saidst to me with a loud voice: Marcellus the whole power of Simon and of his God is this woman that danceth; do thou behead her. And I said to thee: Brother Peter, I am a senator of a high race, and I have never defiled my hands, neither killed so much as a sparrow at any time. And thou hearing it didst begin to cry out yet more: Come thou, our true sword, Jesu Christ. and cut not off only the head of this devil, but hew all her limbs in pieces in the sight of all these Whom I have approved in thy service. And immediately one like unto thee, O Peter, having a sword, hewed her in pieces: so that I looked earnestly upon you both, both on thee and on him that cut in pieces that devil, and marvelled greatly to see how alike ye were. And I awaked, and have told unto thee these signs of Christ. And when Peter heard it he was the more filled with courage, for that Marcellus had seen these things, knowing that the Lord alway careth for his own. And being joyful and refreshed by these words, he rose up to go unto the forum.
XXIII. Now the brethren were gathered together, and all that were in Rome, and took places every one for a piece of gold: there came together also the senators and the prefects and those in authority. And Peter came and stood in the midst, and all cried out: Show us, O Peter, who is thy God and what is his greatness which hath given thee confidence. Begrudge not the Romans; they are lovers of the gods. We have had proof of Simon, let us have it of thee; convince us, both of you, whom we ought truly to believe. And as they said these things, Simon also came in, and standing in trouble of mind at Peter's side, at first he looked at him.
And after long silence Peter said: Ye men of Rome, be ye true judges unto us, for I say that I have believed on the living and true God; and I promise to give you proofs of him, which are known unto me, as many among you also can bear witness. For ye see that this man is now rebuked and silent, knowing that I drove him out of Judaea because of the deceits which he practised upon Eubula, an honourable and simple woman, by his art magic; and being driven out from thence, he is come hither, thinking to escape notice among you; and lo, he standeth face to face with me. Say now, Simon, didst thou not at Jerusalem fall at my feet and Paul's, when thou sawest the healings that were wrought by our hands, and say: I pray you take of me a payment as much as ye will, that I may be able to lay hands on men and do such mighty works? And we when we heard it cursed thee, saying: Dost thou think to tempt us as if we desired to possess money? And now, fearest thou not at all? My name is Peter, because the Lord Christ vouchsafed to call me 'prepared for all things': for I trust in the living God by whom I shall put down thy sorceries. Now let him do in your presence the wonders which he did aforetime: and what I have now said of him, will ye not believe it?
But Simon said: Thou presumest to speak of Jesus of Nazareth, the son of a carpenter, and a carpenter himself, whose birth is recorded (or whose race dwelleth) in Judaea. Hear thou, Peter: the Romans have understanding: they are no fools. And he turned to the people and said: Ye men of Rome, is God born? is he crucified? he that hath a master is no God. And when he so spake, many said: Thou sayest well, Simon.
XXIV. But Peter said: Anathema upon thy words against (or in) Christ! Presumest thou to speak thus, whereas the prophet saith of him: Who shall declare his generation? And another prophet saith: And we saw him and he had no beauty nor comeliness. And: In the last times shall a child be born of the Holy Ghost: his mother knoweth not a man, neither doth any man say that he is his father. And again he saith: She hath brought forth and not brought forth.[From the apocryphal Ezekiel (lost)] And again: Is it a small thing for you to weary men (lit. Is it a small thing that ye make a contest for men)? Behold, a virgin shall conceive in the womb. And another prophet saith, honouring the Father: Neither did we hear her voice, neither did a midwife come in.[From the Ascension of Isaiah, xi. 14] Another prophet saith: Born not of the womb of a woman, but from a heavenly place came he down. And: A stone was cut out without hands, and smote all the kingdoms. And: The stone which the builders rejected, the same is become the head of the corner; and he calleth him a stone elect, precious. And again a prophet saith concerning him: And behold, I saw one like the Son of man coming upon a cloud. And what more? O ye men of Rome, if ye knew the Scriptures of the prophets, I would expound all unto you: by which Scriptures it was necessary that this should be spoken in a mystery, and that the kingdom of God should be perfected. But these things shall be opened unto you hereafter. Now turn I unto thee, Simon: do thou some one thing of those wherewith thou didst before deceive them, and I will bring it to nought through my Lord Jesus Christ. And Simon plucked up his boldness and said: If the prefect allow it (prepare yourselves and delay not for my sake).
XXV. But the prefect desired to show patience unto both, that he might not appear to do aught unjustly. And the prefect put forward one of his servants and said thus unto Simon: Take this man and deliver him to death. And to Peter he said: And do thou revive him. And unto the people the prefect said: It is now for you to judge whether of these two is acceptable unto God, he that killeth or he that maketh alive. And straightway Simon spake in the ear of the lad and made him speechless, and he died.
And as there began to be a murmuring among the people, one of the widows who were nourished (refreshed) in Marcellus' house, standing behind the multitude, cried out: O Peter, servant of God, my son is dead, the only one that I had. And the people made place for her and led her unto Peter: and she cast herself down at his feet, saying: I had one only son, which with his hands (shoulders) furnished me with nourishment: he raised me up, he carried me: now that he is dead, who shall reach me a hand? Unto whom Peter said: Go, with these for witness, and bring hither thy son, that they may see and be able to believe that by the power of God he is raised, and that this man (Simon) may behold it and fail (or, and she when she saw him, fell down). And Peter said to the young men: We have need of some young men, and, moreover, of such as will believe. And forthwith thirty young men arose, which were prepared to carry her or to bring thither her son that was dead. And whereas the widow was hardly returned to herself, the young men took her up; and she was crying out and saying: Lo, my son, the servant of Christ hath sent unto thee: tearing her hair and her face. Now the young men which were come examined (Gk. apparently, held) the lad's nostrils to see whether he were indeed dead; and seeing that he was dead of a truth, they had compassion on the old woman and said: If thou so will, mother, and hast confidence in the God of Peter, we will take him up and carry him thither that he may raise him up and restore him unto thee.
XXVI. And as they said these things, the prefect (in the forum, Lat.), looking earnestly upon Peter (said: What sayest thou Peter?) Behold my lad is dead, who also is dear unto the emperor, and I spared him not, though I had with me other young men; but I desired rather to make trial (tempt) of thee and of the God whom thou (preachest), whether ye be true, and therefore I would have this lad die. And Peter said: God is not tempted nor proved, O Agrippa, but if he be loved and entreated he heareth them that are worthy. But since now my God and Lord Jesus Christ is tempted among you, who hath done so great signs and wonders by my hands to turn you from your sins -now also in the sight of all do thou, Lord, at my word, by thy power raise up him whom Simon hath slain by touching him. And Peter said unto the master of the lad: Go, take hold on his right hand, and thou shalt have him alive and walking with thee. And Agrippa the prefect ran and went to the lad and took his hand and raised him up. And all the multitude seeing it cried: One is the God, one is the God of Peter.
XXVII. In the meanwhile the widow's son also was brought upon a bed by the young men, and the people made way for them and brought them unto Peter. And Peter lifted up his eyes unto heaven and stretched forth his hands and said: O holy Father of thy Son Jesus Christ. who hast granted us thy power, that we may through thee ask and obtain, and despise all that is in the world, and follow thee only, who art seen of few and wouldest be known of many: shine thou about us, Lord, enlighten us, appear thou, raise up the son of this aged widow, which cannot help herself without her son. And I, repeating the word of Christ my Lord, say unto thee: Young man, arise and walk with thy mother so long as thou canst do her good; and thereafter shalt thou serve me after a higher sort, ministering in the lot of a deacon of the bishop (or, and of a bishop). And immediately the dead man rose up, and the multitudes saw it and marvelled, and the people cried out: Thou art God the Saviour, thou, the God of Peter, the invisible God, the Saviour. And they spake among themselves, marvelling indeed at the power of a man that called upon his Lord with a word; and they received it unto sanctification.
XXVIII. The fame of it therefore being spread throughout the city, there came the mother of a certain senator, and cast herself into the midst of the people, and fell at Peter's feet, saying: I have learned from my people that thou art a servant of the merciful God, and dost impart his grace unto all them that desire this light. Impart therefore the light unto my son, for I know that thou begrudgest none; turn not away from a matron that entreateth thee. Unto whom Peter said: Wilt thou believe on my God, by whom thy son shall be raised? And the mother said with a loud voice, weeping: I believe, O Peter, I believe! and all the people cried out: Grant the mother her son. But Peter said: Let him be brought hither before all these. And Peter turned himself to the people and said: Ye men of Rome, I also am one of yourselves, and bear a man's body and am a sinner, but have obtained mercy: look not therefore upon me as though I did by mine own power that which I do, but by the power of my Lord Jesus Christ, who is the judge of quick and dead. In him do I believe and by him am I sent, and have confidence when I call upon him to raise the dead. Go thou therefore also, O woman, and cause thy son to be brought hither and to rise again. And the woman passed through the midst of the people and went into the street, running, with great joy, and believing in her mind she came unto her house, and by means of her young men she took him up and came unto the forum. Now she bade the young men put caps [pilei, a sign that they were now freed.] on their heads, and to walk before the bier, and all that she had determined to burn upon the body of her son to be borne before his bier; and when Peter saw it he had compassion upon the dead body and upon her. And she came unto the multitude, while all bewailed her; and a great crowd of senators and matrons followed after, to behold the wonderful works of God: for this Nicostratus which was dead was exceeding noble and beloved of the senate. And they brought him and set him down before Peter. And Peter called for silence, and with a loud voice said: Ye men of Rome, let there now be a just judgement betwixt me and Simon; and judge ye whether of us two believeth in the living God, he or I. Let him raise up the body that lieth here, and believe in him as the angel of God. But if he be not able, and I call upon my God and restore the son alive unto his mother, then believe ye that this man is a sorcerer and a deceiver, which is entertained among you. And when all they heard these things, they thought that it was right which Peter had spoken, and they encouraged Simon, saying: Now, if there be aught in thee, show it openly! either overcome, or thou shall be overcome! (or, convince us, or thou shalt be convicted). Why standest thou still? Come, begin! But Simon, when he saw them all instant with him, stood silent; and thereafter, when he saw the people silent and looking upon him, Simon cried out, saying: Ye men of Rome, if ye behold the dead man arise, will ye cast Peter out of the city? And all the people said: We will not only cast him out, but on the very instant will we burn him with fire.
Then Simon went to the head of the dead man and stooped down and thrice raised himself up (or, and said thrice: Raise thyself), and showed the people that he (the dead) lifted his head and moved it, and opened his eyes and bowed himself a little unto Simon. And straightway they began to ask for wood and torches, wherewith to burn Peter. But Peter receiving strength of Christ, lifted up his voice and said unto them that cried out against him: Now see I, ye people of Rome, that ye are -I must not say fools and vain, so long as your eyes and your ears and your hearts are blinded. How long shall your understanding be darkened? see ye not that ye are bewitched, supposing that a dead man is raised, who hath not lifted himself up? It would have sufficed me, ye men of Rome, to hold my peace and die without speaking, and to leave you among the deceits of this world; but I have the chastisement of fire unquenchable before mine eyes. If therefore it seem good unto you, let the dead man speak, let him arise if he liveth, let him loose his jaw that is bound, with his hands, let him call upon his mother, let him say unto you that cry out: Wherefore cry ye? let him beckon unto us with his hand. If now ye would see that he is dead, and yourselves bewitched, let this man depart from the bier, who hath persuaded you to depart from Christ, and ye shall see that the dead man is such as ye saw him brought hither.
But Agrippa the prefect had no longer patience, but thrust away Simon with his own hands, and again the dead man lay as he was before. And the people were enraged, and turned away from the sorcery of Simon and began to cry out: Hearken, O Caesar! if now the dead riseth not, let Simon burn instead of Peter, for verily he hath blinded us. But Peter stretched forth his hand and said: O men of Rome, have patience! I say not unto you that if the lad be raised Simon shall burn; for if I say it, ye will do it. The people cried out: Against thy will, Peter, we will do it. Unto whom Peter said: If ye continue in this mind the lad shall not arise: for we know not to render evil for evil, but we have learned to love our enemies and pray for our persecutors. For if even this man can repent, it were better; for God will not remember evil. Let him come, therefore, into the light of Christ; but if he cannot, let him possess the part of his father the devil, but let not your hands be defiled. And when he had thus spoken unto the people, he went unto the lad, and before he raised him, he said to his mother: These young men whom thou hast set free in the honour of thy son, can yet serve their God when he liveth, being free; for I know that the soul of some is hurt if they shall see thy son arise and know that these shall yet be in bondage: but let them all continue free and receive their sustenance as they did before, for thy son is about to rise again; and let them be with him. And Peter looked long upon her, to see her thoughts. And the mother of the lad said: What other can I do? therefore before the prefect I say: whatsoever I was minded to burn upon the body of my son, let them possess it. And Peter said: Let the residue be distributed unto the widows. Then Peter rejoiced in soul and said in the spirit: O Lord that art merciful, Jesu Christ, show thyself unto thy Peter that calleth upon thee like as thou hast always shown him mercy and loving-kindness: and in the presence of all these which have obtained freedom, that these may become thy servants, let Nicostratus now arise. And Peter touched the lad's side and said: Arise. And the lad arose and put off his grave clothes and sat up and loosed his jaw, and asked for other raiment; and he came down from the bier and said unto Peter: I pray thee, O man of God, let us go unto our Lord Christ whom I saw speaking with me; who also showed me unto thee and said to thee: Bring him hither unto me, for he is mine. And when Peter heard this of the lad, he was strengthened yet more in soul by the help of the Lord; and Peter said unto the people: Ye men of Rome, it is thus that the dead are raised up, thus do they converse, thus do they arise and walk, and live so long time as God willeth. Now therefore, ye that have come together unto the sight, if ye turn not from these your evil ways, and from all your gods that are made with hands, and from all uncleanness and concupiscence, receive fellowship with Christ, believing, that ye may obtain everlasting life.
XXIX. And in the same hour they worshipped him as a God, falling down at his feet, and the sick whom they had at home, that he might heal them.
But the prefect seeing that so great a multitude waited upon Peter, signified to Peter that he should withdraw himself: and Peter told the people to come unto Marcellus' house. But the mother of the lad besought Peter to set foot in her house. But Peter had appointed to be with Marcellus on the Lord's day, to see the widows even as Marcellus had promised, to minister unto them with his own hands. The lad therefore that was risen again said: I depart not from Peter. And his mother, glad and rejoicing, went unto her own house. And on the next day after the sabbath she came to Marcellus' house bringing unto Peter two thousand pieces of gold, and saying unto Peter: Divide these among the virgins of Christ which serve him. But the lad that was risen from the dead, when he saw that he had given nothing to any man, went home and opened the press and himself offered four thousand pieces of gold, saying unto Peter: Lo, I also which was raised, offer a double offering, and myself also from this day forward as a speaking sacrifice unto God.
Here begins the original Greek text as preserved in one of our two manuscripts (that at Mt. Athos). The second (Patmos) manuscript begins, as do the versions, at ch. xxxiii. The Greek and not the Latin is followed in the translation.
XXX. Now on the Lord's day as Peter discoursed unto the brethren and exhorted them unto the faith of Christ, there being present many of the senate and many knights and rich women and matrons, and being confirmed in the faith, one woman that was there, exceeding rich, which was surnamed Chryse because every vessel of hers was of gold -for from her birth she never used a vessel of silver or glass, but golden ones only- said unto Peter: Peter, thou servant of God, he whom thou callest God appeared unto me in a dream and said: Chryse, carry thou unto Peter my minister ten thousand pieces of gold; for thou owest them to him. I have therefore brought them, fearing lest some harm should be done me by him that appeared unto me, which also departed unto heaven. And so saying, she laid down the money and departed. And Peter seeing it glorified the Lord, for that they that were in need should be refreshed. Certain, therefore, of them that were there said unto him: Peter, hast thou not done ill to receive the money of her? for she is ill spoken of throughout all Rome for fornication, and because she keepeth not to one husband, yea, she even hath to do with the young men of her house. Be not therefore a partner with the table of Chryse, but let that which came from her be returned unto her. But Peter hearing it laughed and said to the brethren: What this woman is in the rest of her way of life, I know not, but in that I have received this money, I did it not foolishly; for she did pay it as a debtor unto Christ, and giveth it unto the servants of Christ: for he himself hath provided for them.
XXXI. And they brought unto him also the sick on the sabbath, beseeching that they might recover of their diseases. And many were healed that were sick of the palsy, and the gout, and fevers tertian and quartan, and of every disease of the body were they healed, believing in the name of Jesus Christ, and very many were added every day unto the grace of the Lord.
But Simon the magician, after a few days were past, promised the multitude to convict Peter that he believed not in the true God but was deceived. And when he did many lying wonders, they that were firm in the faith derided him. For in diningchambers he made certain spirits enter in, which were only an appearance, and not existing in truth. And what should I more say? though he had oft-times been convicted of sorcory, he made lame men seem whole for a little space, and blind likewise, and once he appeared to make many dead to live and move, as he did with Nicostratus (Gk. Stratonicus). But Peter followed him throughout and convicted him always unto the beholders: and when he now made a sorry figure and was derided by the people of Rome and disbelieved for that he never succeeded m the things which he promised to perform, being in such a plight at last he said to them: Men of Rome, ye think now that Peter hath prevailed over me, as more powerful, and ye pay more heed to him: ye are deceived. For to-morrow I shall forsake you, godless and impious that ye are, and fly up unto God whose Power I am, though I am become weak. Whereas, then, ye have fallen, I am He that standeth, and I shall go up to my Father and say unto him: Me also, even thy son that standeth, have they desired to pull down; but I consented not unto them, and am returned back unto myself.
XXXII. And already on the morrow a great multitude assembled at the Sacred Way to see him flying. And Peter came unto the place, having seen a vision (or, to see the sight), that he might convict him in this also; for when Simon entered into Rome, he amazed the multitudes by flying: but Peter that convicted him was then not yet living at Rome: which city he thus deceived by illusion, so that some were carried away by him (amazed at him).
So then this man standing on an high place beheld Peter and began to say: Peter, at this time when I am going up before all this people that behold me, I say unto thee: If thy God is able, whom the Jews put to death, and stoned you that were chosen of him, let him show that faith in him is faith in God, and let it appear at this time, if it be worthy of God. For I, ascending up, will show myself unto all this multitude, who I am. And behold when he was lifted up on high, and all beheld him raised up above all Rome and the temples thereof and the mountains, the faithful looked toward Peter. And Peter seeing the strangeness of the sight cried unto the Lord Jesus Christ: If thou suffer this man to accomplish that which he hath set about, now will all they that have believed on thee be offended, and the signs and wonders which thou hast given them through me will not be believed: hasten thy grace, O Lord, and let him fall from the height and be disabled; and let him not die but be brought to nought, and break his leg in three places. And he fell from the height and brake his leg in three places. Then every man cast stones at him and went away home, and thenceforth believed Peter.
But one of the friends of Simon came quickly out of the way (or arrived from a journey), Gemellus by name, of whom Simon had received much money, having a Greek woman to wife, and saw him that he had broken his leg, and said: O Simon, if the Power of God is broken to pieces, shall not that God whose Power thou art, himself be blinded? Gemellus therefore also ran and followed Peter, saying unto him: I also would be of them that believe on Christ. And Peter said: Is there any that grudgeth it, my brother? come thou and sit with us.
But Simon in his affliction found some to carry him by night on a bed from Rome unto Aricia; and he abode there a space, and was brought thence unto Terracina to one Castor that was banished from Rome upon an accusation of sorcery. And there he was sorely cut (Lat. by two physicians), and so Simon the angel of Satan came to his end.
[Here the Martyrdom proper begins in the Patmos MS. and the versions.]
XXXIII. Now Peter was in Rome rejoicing in the Lord with the brethren, and giving thanks night and day for the multitude which was brought daily unto the holy name by the grace of the Lord. And there were gathered also unto Peter the concubines of Agrippa the prefect, being four, Agrippina and Nicaria and Euphemia and Doris; and they, hearing the word concerning chastity and all the oracles of the Lord, were smitten in their souls, and agreeing together to remain pure from the bed of Agrippa they were vexed by him.
Now as Agrippa was perplexed and grieved concerning them -and he loved them greatly- he observed and sent men privily to see whither they went, and found that they went unto Peter. He said therefore unto them when they returned: That Christian hath taught you to have no dealings with me: know ye that I will both destroy you, and burn him alive. They, then, endured to suffer all manner of evil at Agrippa's hand, if only they might not suffer the passion of love, being strengthened by the might of Jesus.
XXXIV. And a certain woman which was exceeding beautiful, the wife of Albinus, Caesar's friend, by name Xanthippe, came, she also, unto Peter, with the rest of the matrons, and withdrew herself, she also, from Albinus. He therefore being mad, and loving Xanthippe, and marvelling that she would not sleep even upon the same bed with him, raged like a wild beast and would have dispatched Peter; for he knew that he was the cause of her separating from his bed. Many other women also, loving the word of chastity, separated themselves from their husbands, because they desired them to worship God in sobriety and cleanness. And whereas there was great trouble in Rome, Albinus made known his state unto Agrippa, saying to him: Either do thou avenge me of Peter that hath withdrawn my wife, or I will avenge myself. And Agrippa said: I have suffered the same at his hand, for he hath withdrawn my concubines. And Albinus said unto him: Why then tarriest thou, Agrippa? let us find him and put him to death for a dealer in curious arts, that we may have our wives again, and avenge them also which are not able to put him to death, whose wives also he hath parted from them.
XXXV. And as they considered these things, Xanthippe took knowledge of the counsel of her husband with Agrippa, and sent and showed Peter, that he might depart from Rome. And the rest of the brethren, together with Marcellus, besought him to depart. But Peter said unto them: Shall we be runaways, brethren? and they said to him: Nay, but that thou mayest yet be able to serve the Lord. And he obeyed the brethren's voice and went forth alone, saying: Let none of you come forth with me, but I will go forth alone, having changed the fashion of mine apparel. And as he went forth of the city, he saw the Lord entering into Rome. And when he saw him, he said: Lord, whither goest thou thus (or here)? And the Lord said unto him: I go into Rome to be crucified. And Peter said unto him: Lord, art thou (being) crucified again? He said unto him: Yea, Peter, I am (being) crucified again. And Peter came to himself: and having beheld the Lord ascending up into heaven, he returned to Rome, rejoicing, and glorifying the Lord, for that he said: I am being crucified: the which was about to befall Peter.
XXXVI. He went up therefore again unto the brethren, and told them that which had been seen by him: and they lamented in soul, weeping and saying: We beseech thee, Peter, take thought for us that are young. And Peter said unto them: If it be the Lord's will, it cometh to pass, even if we will it not; but for you, the Lord is able to stablish you in his faith, and will found you therein and make you spread abroad, whom he himself hath planted, that ye also may plant others through him. But I, so long as the Lord will that I be in the flesh, resist not; and again if he take me to him I rejoice and am glad.
And while Peter thus spake, and all the brethren wept, behold four soldiers took him and led him unto Agrippa. And he in his madness (disease) commanded him to be crucified on an accusation of godlessness.
The whole multitude of the brethren therefore ran together, both of rich and poor, orphans and widows, weak and strong, desiring to see and to rescue Peter, while the people shouted with one voice, and would not be silenced: What wrong hath Peter done, O Agrippa? Wherein hath he hurt thee? tell the Romans! And others said: We fear lest if this man die, his Lord destroy us all.
And Peter when he came unto the place stilled the people and said: Ye men that are soldiers of Christ! ye men that hope in Christ! remember the signs and wonders which ye have seen wrought through me, remember the compassion of God, how many cures he hath wrought for you. Wait for him that cometh and shall reward every man according to his doings. And now be ye not bitter against Agrippa; for he is the minister of his father's working. And this cometh to pass at all events, for the Lord hath manifested unto me that which befalleth. But why delay I and draw not near unto the cross?
XXXVII. And having approached and standing by the cross he began to say: O name of the cross, thou hidden mystery! O grace ineffable that is pronounced in the name of the cross! O nature of man, that cannot be separated from God! O love (friendship) unspeakable and inseparable, that cannot be shown forth by unclean lips! I seize thee now, I that am at the end of my delivery hence (or, of my coming hither). I will declare thee, what thou art: I will not keep silence of the mystery of the cross which of old was shut and hidden from my soul. Let not the cross be unto you which hope in Christ, this which appeareth: for it is another thing, different from that which appeareth, even this passion which is according to that of Christ. And now above all, because ye that can hear are able to hear it of me, that am at the last and final hour of my life, hearken: Separate your souls from every thing that is of the senses, from every thing that appeareth, and does not exist in truth. Blind these eyes of yours, close these ears of yours, put away your doings that are seen; and ye shall perceive that which concerneth Christ, and the whole mystery of your salvation: and let thus much be said unto you that hear, as if it had not been spoken. But now it is time for thee, Peter, to deliver up thy body unto them that take it. Receive it then, ye unto whom it belongeth. I beseech you the executioners, crucify me thus, with the head downward and not otherwise: and the reason wherefore, I will tell unto them that hear.
XXXVIII. And when they had hanged him up after the manner he desired, he began again to say: Ye men unto whom it belongeth to hear, hearken to that which I shall declare unto you at this especial time as I hang here. Learn ye the mystery of all nature, and the beginning of all things, what it was. For the first man, whose race I bear in mine appearance (or, of the race of whom I bear the likeness), fell (was borne) head downwards, and showed forth a manner of birth such as was not heretofore: for it was dead, having no motion. He, then, being pulled down -who also cast his first state down upon the earth- established this whole disposition of all things, being hanged up an image of the creation (Gk. vocation) wherein he made the things of the right hand into left hand and the left hand into right hand, and changed about all the marks of their nature, so that he thought those things that were not fair to be fair, and those that were in truth evil, to be good. Concerning which the Lord saith in a mystery: Unless ye make the things of the right hand as those of the left, and those of the left as those of the right, and those that are above as those below, and those that are behind as those that are before, ye shall not have knowedge of the kingdom.
This thought, therefore, have I declared unto you; and the figure wherein ye now see me hanging is the representation of that man that first came unto birth. Ye therefore, my beloved, and ye that hear me and that shall hear, ought to cease from your former error and return back again. For it is right to mount upon the cross of Christ, who is the word stretched out, the one and only, of whom the spirit saith: For what else is Christ, but the word, the sound of God? So that the word is the upright beam whereon I am crucified. And the sound is that which crosseth it, the nature of man. And the nail which holdeth the cross-tree unto the upright in the midst thereof is the conversion and repentance of man.
XXXIX. Now whereas thou hast made known and revealed these things unto me, O word of life, called now by me wood (or, word called now by me the tree of life), I give thee thanks, not with these lips that are nailed unto the cross, nor with this tongue by which truth and falsehood issue forth, nor with this word which cometh forth by means of art whose nature is material, but with that voice do I give thee thanks, O King, which is perceived (understood) in silence, which is not heard openly, which proceedeth not forth by organs of the body, which goeth not into ears of flesh, which is not heard of corruptible substance, which existeth not in the world, neither is sent forth upon earth, nor written in books, which is owned by one and not by another: but with this, O Jesu Christ, do I give thee thanks, with the silence of a voice, wherewith the spirit that is in me loveth thee, speaketh unto thee, seeth thee, and beseecheth thee. Thou art perceived of the spirit only, thou art unto me father, thou my mother, thou my brother, thou my friend, thou my bondsman, thou my steward: thou art the All and the All is in thee: and thou Art, and there is nought else that is save thee only.
Unto him therefore do ye also, brethren, flee, and if ye learn that in him alone ye exist, ye shall obtain those things whereof he saith unto you: 'which neither eye hath seen nor ear heard, neither have they entered into the heart of man.' We ask, therefore, for that which thou hast promised to give unto us, O thou undefiled Jesu. We praise thee, we give thee thanks, and confess to thee, glorifying thee, even we men that are yet without strength, for thou art God alone, and none other: to whom be glory now and unto all ages. Amen.
XL. And when the multitude that stood by pronounced the Amen with a great sound, together with the Amen Peter gave up his spirit unto the Lord.
And Marcellus not asking leave of any, for it was not possible, when he saw that Peter had given up the ghost, took him down from the cross with his own hands and washed him in milk and wine: and cut fine seven minae of mastic, and of myrrh and aloes and indian leaf other fifty, and perfumed (embalmed) his body and filled a coffin of marble of great price with Attic honey and laid it in his own tomb.
But Peter by night appeared unto Marcellus and said: Marcellus, hast thou heard that the Lord saith: Let the dead be buried of their own dead? And when Marcellus said: Yea, Peter said to him: That, then, which thou hast spent on the dead, thou hast lost: for thou being alive hast like a dead man cared for the dead. And Marcellus awoke and told the brethren of the appearing of Peter: and he was with them that had been stablished in the faith of Christ by Peter, himself also being stablished yet more until the coming of Paul unto Rome.
XLI. [This last chapter, and the last sentence of XL, are thought by Vouaux to be an addition by the author of i-iii, in other words by the compiler of the Greek original of the Vercelli Acts.]
But Nero, learning thereafter that Peter was departed out of this life, blamed the prefect Agrippa, because he had been put to death without his knowledge; for he desired to punish him more sorely and with greater torment, because Peter had made disciples of certain of them that served him, and had caused them to depart from him: so that he was very wrathful and for a long season spake not unto Agrippa: for he sought to destroy all them that had been made disciples by Peter. And he beheld by night one that scourged him and said unto him: Nero, thou canst not now persecute nor destroy the servants of Christ: refrain therefore thine hands from them. And so Nero, being greatly affrighted by such a vision, abstained from harming the disciples at that time when Peter also departed this life.
And thenceforth the brethren were rejoicing with one mind and exulting in the Lord, glorifying the God and Saviour (Father?) of our Lord Jesus Christ with the Holy Ghost, unto whom be glory, world without end. Amen.
The Acts of Andrew
1 After the Ascension the apostles dispersed to preach in various countries. Andrew began in the province of Achaia, but Matthew went to the city of Mermidona. (The rest of 1 and the whole of 2 give a short abstract of the Acts of Andrew and Matthew which Gregory either found prefixed to his copy of the Acts of Andrew, or thought himself obliged to notice, because of the popularity of the story.)
2 Andrew left Mermidona and came back to his own allotted district. Walking with his disciples he met a blind man who said: 'Andrew, apostle of Christ, I know you can restore my sight, but I do not wish for that: only bid those with you to give me enough money to clothe and feed myself decently.' Andrew said: 'This is the devil's voice, who will not allow the man to recover his sight.' He touched his eyes and healed him. Then, as be had but a vile rough garment, Andrew said: 'Take the filthy garment off him and clothe him afresh.' All were ready to strip themselves, and Andrew said: 'Let him have what will suffice him.' He returned home thankful.
3 Demetrius of Amasea had an Egyptian boy of whom he was very fond, who died of a fever. Demetrius hearing of Andrew's miracles, came, fell at his feet, and besought help. Andrew pitied him, came to the house, held a very long discourse, turned to the bier, raised the boy, and restored him to his master. All believed and were baptized.
4 A Christian lad named Sostratus came to Andrew privately and told him: 'My mother cherishes a guilty passion for me: I have repulsed her, and she has gone to the proconsul to throw the guilt on me. I would rather die than expose her.' The officers came to fetch the boy, and Andrew prayed and went with him. The mother accused him. The proconsul bade him defend himself. He was silent, and so continued, until the proconsul retired to take counsel. The mother began to weep. Andrew said: 'Unhappy woman, that dost not fear to cast thine own guilt on thy son.' She said to the proconsul: 'Ever since my son entertained his wicked wish he has been in constant company with this man.' The proconsul was enraged, ordered the lad to be sewn into the leather bag of parricides and drowned in the river, and Andrew to be imprisoned till his punishment should be devised. Andrew prayed, there was an earthquake, the proconsul fell from his seat, every one was prostrated, and the mother withered up and died. The proconsul fell at Andrew's feet praying for mercy. The earthquake and thunder ceased, and he healed those who had been hurt. The proconsul and his house were baptized.
5 The son of Cratinus (Gratinus) of Sinope bathed in the women's bath and was seized by a demon. Cratinus wrote to Andrew for help: he himself had a fever and his wife dropsy. Andrew went there in a vehicle. The boy tormented by the evil spirit fell at his feet. He bade it depart and so it did, with outcries. He then went to Cratinus' bed and told him he well deserved to suffer because of his loose life, and bade him rise and sin no more. He was healed. The wife was rebuked for her infidelity. 'If she is to return to her former sin, let her not now be healed: if she can keep from it, let her be healed.' The water broke out of her body and she was cured. The apostle brake bread and gave it her. She thanked God, believed with all her house, and relapsed no more into sin. Cratinus afterwards sent Andrew great gifts by his servants, and then, with his wife, asked him in person to accept them, but he refused saying: 'It is rather for you to give them to the needy.'
6 After this he went to Nicaea where were seven devils living among the tombs by the wayside, who at noon stoned passersby and had killed many. And all the city came out to meet Andrew with olive branches, crying: 'Our salvation is in thee, O man of God.' When they had told him all, he said: 'If you believe in Christ you shall be freed.' They cried: 'We will.' He thanked God and commanded the demons to appear; they came in the form of dogs. Said he: 'These are your enemies: if you profess your belief that I can drive them out in Jesus' name, I will do so.' They cried out: 'We believe that Jesus Christ whom thou preachest is the Son of God.' Then he bade the demons go into dry and barren places and hurt no man till the last day. They roared and vanished. The apostle baptized the people and made Callistus bishop.
7 At the gate of Nicomedia he met a dead man borne on a bier, and his old father supported by slaves, hardly able to walk, and his old mother with hair torn, bewailing. 'How has it happened ?' he asked. 'He was alone in his chamber and seven dogs rushed on him and killed him.' Andrew sighed and said: 'This is an ambush of the demons I banished from Nicaea. What will you do, father, if I restore your son ?' 'I have nothing more precious than him, I will give him.' He prayed: 'Let the spirit of this lad return.' The faithful responded, 'Amen'. Andrew bade the lad rise, and he rose, and all cried: 'Great is the God of Andrew.' The parents offered great gifts which he refused, but took the lad to Macedonia, instructing him.
8 Embarking in a ship he sailed into the Hellespont, on the way to Byzantium. There was a great storm. Andrew prayed and there was calm. They reached Byzantium.
9 Thence proceeding through Thrace they met a troop of armed men who made as if to fall on them. Andrew made the sign of the cross against them, and prayed that they might be made powerless. A bright angel touched their swords and they all fell down, and Andrew and his company passed by while they worshipped him. And the angel departed in a great light.
10 At Perinthus he found a ship going to Macedonia, and an angel told him to go on board. As he preached the captain and the rest heard and were converted, and Andrew glorified God for making himself known on the sea.
11 At Philippi were two brothers, one of whom had two sons, the other two daughters. They were rich and noble, and said: 'There is no family as good as ours in the place: let us marry our sons to our daughters.' It was agreed and the earnest paid by the father of the sons. On the wedding-day a word from God came to them: 'Wait till my servant Andrew comes: he will tell you what you should do.' All preparations had been made, and guests bidden, but they waited. On the third day Andrew came: they went out to meet him with wreaths and told him how they had been charged to wait for him, and how things stood. His face was shining so that they marvelled at him. He said: 'Do not, my children, be deceived: rather repent, for you have sinned in thinking to join together those who are near of kin. We do not forbid or shun marriage [this cannot be the author's original sentiment: it is contradicted by all that we know of the Acts]. It is a divine institution: but we condemn incestuous unions.' The parents were troubled and prayed for pardon. The young people saw Andrew's face like that of an angel, and said: 'We are sure that your teaching is true.' The apostle blessed them and departed.
12 At Thessalonica was a rich noble youth, Exoos, who came without his parents' knowledge and asked to be shown the way of truth. He was taught, and believed, and followed Andrew taking no care of his worldly estate. The parents heard that he was at Philippi and tried to bribe him with gifts to leave Andrew. He said: 'Would that you had not these riches, then would you know the true God, and escape his wrath.' Andrew, too, came down from the third storey and preached to them, but in vain: he retired and shut the doors of the house. They gathered a band and came to burn the house, saying: 'Death to the son who has forsaken his parents': and brought torches, reeds, and faggots, and set the house on fire. It blazed up. Exoos took a bottle of water and prayed: 'Lord Jesu Christ, in whose hand is the nature of all the elements, who moistenest the dry and driest the moist, coolest the hot and kindlest the quenched, put out this fire that thy servants may not grow evil, but be more enkindled unto faith.' He sprinkled the flames and they died. 'He is become a sorcerer,' said the parents, and got ladders, to climb up and kill them, but God blinded them. They remained obstinate, but one Lysimachus, a citizen, said: 'Why persevere? God is fighting for these. Desist, lest heavenly fire consume you.' They were touched, and said: 'This is the true God.' It was now night, but a light shone out, and they received sight. They went up and fell before Andrew and asked pardon, and their repentance made Lysimachus say: 'Truly Christ whom Andrew preaches is the Son of God.' All were converted except the youth's parents, who cursed him and went home again, leaving all their money to public uses. Fifty days after they suddenly died, and the citizens, who loved the youth, returned the property to him. He did not leave Andrew, but spent his income on the poor.
13 The youth asked Andrew to go with him to Thessalonica. All assembled in the theatre, glad to see their favourite. The youth preached to them, Andrew remaining silent, and all wondered at his wisdom. The people cried out: 'Save the son of Carpianus who is ill, and we will believe.' Carpianus went to his house and said to the boy: 'You shall be cured to-day, Adimantus.' He said: 'Then my dream is come true: I saw this man in a vision healing me.' He rose up, dressed, and ran to the theatre, outstripping his father, and fell at Andrew's feet. The people seeing him walk after twenty-three years, cried: 'There is none like the God of Andrew.'
14 A citizen had a son possessed by an unclean spirit and asked for his cure. The demon, foreseeing that he would be cast out, took the son aside into a chamber and made him hang himself. The father said: 'Bring him to the theatre: I believe this stranger is able to raise him.' He said the same to Andrew. Andrew said to the people: 'What will it profit you if you see this accomplished and do not believe?' They said: 'Fear not, we will believe.' The lad was raised and they said: 'It is enough, we do believe.' And they escorted Andrew to the house with torches and lamps, for it was night, and he taught them for three days.
15 Medias of Philippi came and prayed for his sick son. Andrew wiped his cheeks and stroked his head, saying: 'Be comforted, only believe,' and went with him to Philippi. As they entered the city an old man met them and entreated for his sons, whom for an unspeakable crime Medias had imprisoned, and they were putrefied with sores. Andrew said: 'How can you ask help for your son when you keep these men bound? Loose their chains first, for your unkindness obstructs my prayers.' Medias, penitent, said: 'I will loose these two and seven others of whom you have not been told.' They were brought, tended for three days, cured, and freed. Then the apostle healed the son, Philomedes, who had been ill twenty-two years. The people cried: 'Heal our sick as well.' Andrew told Philomedes to visit them in their houses and bid them rise in the name of Jesus Christ, by which he had himself been healed. This was done, and all believed and offered gifts, which Andrew did not accept.
16 A citizen, Nicolaus, offered a gilt chariot and four white mules and four white horses as his most precious possession for the cure of his daughter. Andrew smiled. 'I accept your gifts, but not these visible ones: if you offer this for your daughter, what will you for your soul? That is what I desire of you, that the inner man may recognize the true God, reject earthly things and desire eternal . . .' He persuaded all to forsake their idols, and healed the girl. His fame went through all Macedonia.
17 Next day as he taught, a youth cried out: 'What hast thou to do with us. Art thou come to turn us out of our own place?' Andrew summoned him: 'What is your work?' 'I have dwelt in this boy from his youth and thought never to leave him: but three days since I heard his father say, "I shall go to Andrew": and now I fear the torments thou bringest us and I shall depart.' The spirit left the boy. And many came and asked: 'In whose name dost thou cure our sick?'
Philosophers also came and disputed with him, and no one could resist his teaching.
18 At this time, one who opposed him went to the proconsul Virinus and said: 'A man is arisen in Thessalonica who says the temples should be destroyed and ceremonies done away, and all the ancient law abolished, and one God worshipped, whose servant he says he is.' The proconsul sent soldiers and knights to fetch Andrew. They found his dwelling: when they entered, his face so shone that they fell down in fear. Andrew told those present the proconsul's purpose. The people armed themselves against the soldiers, but Andrew stopped them. The proconsul arrived; not finding Andrew in the appointed place, he raged like a lion and sent twenty more men. They, on arrival, were confounded and said nothing. The proconsul sent a large troop to bring him by force. Andrew said: 'Have you come for me?' 'Yes, if you are the sorcerer who says the gods ought not to be worshipped.' 'I am no sorcerer, but the apostle of Jesus Christ whom I preach.' At this, one of the soldiers drew his sword and cried: 'What have I to do with thee, Virinus, that thou sendest me to one who can not only cast me out of this vessel, but burn me by his power? Would that you would come yourself! you would do him no harm.' And the devil went out of the soldier and he fell dead. On this came the proconsul and stood before Andrew but could not see him. 'I am he whom thou seekest.' His eyes were opened, and he said in anger: 'What is this madness, that thou despisest us and our officers? Thou art certainly a sorcerer. Now will I throw thee to the beasts for contempt of our gods and us, and we shall see if the crucified whom thou preachest will help thee.' Andrew: 'Thou must believe, proconsul, in the true God and his Son whom he hath sent, specially now that one of thy men is dead.' And after long prayer he touched the soldier: 'Rise up: my God Jesus Christ raiseth thee.' He arose and stood whole. The people cried: 'Glory be to our God.' The proconsul: 'Believe not, O people, believe not the sorcerer.' They said: 'This is no sorcery but sound and true teaching.' The proconsul: 'I shall throw this man to the beasts and write about you to Caesar, that ye may perish for contemning his laws.' They would have stoned him, and said: 'Write to Caesar that the Macedonians have received the word of God, and forsaking their idols, worship the true God.'
Then the proconsul in wrath retired to the praetorium, and in the morning brought beasts to the stadium and had the Apostle dragged thither by the hair and beaten with clubs. First they sent in a fierce boar who went about him thrice and touched him not. The people praised God. A bull led by thirty soldiers and incited by two hunters, did not touch Andrew but tore the hunters to pieces, roared, and fell dead. 'Christ is the true God,' said the people. An angel was seen to descend and strengthen the apostle. The proconsul in rage sent in a fierce leopard, which left every one alone but seized and strangled the proconsul's son; but Virinus was so angry that he said nothing of it nor cared. Andrew said to the people: 'Recognize now that this is the true God, whose power subdues the beasts, though Virinus knows him not. But that ye may believe the more, I will raise the dead son, and confound the foolish father.' After long prayer, he raised him. The people would have slain Virinus, but Andrew restrained them, and Virinus went to the praetorium, confounded.
19 After this a youth who followed the apostle sent for his mother to meet Andrew. She came, and after being instructed, begged him to come to their house, which was devastated by a great serpent. As Andrew approached, it hissed loudly and with raised head came to meet him; it was fifty cubits long: every one fell down in fear. Andrew said: 'Hide thy head, foul one, which thou didst raise in the beginning for the hurt of mankind, and obey the servants of God, and die.' The serpent roared, and coiled about a great oak near by and vomited poison and blood and died.
Andrew went to the woman's farm, where a child killed by the serpent lay dead. He said to the parents: 'Our God who would have you saved hath sent me here that you may believe on him. Go and see the slayer slain.' They said: 'We care not so much for the child's death, if we be avenged.' They went, and Andrew said to the proconsul's wife (her conversion has been omitted by Gregory): 'Go and raise the boy.' She went, nothing doubting, and said: 'In the name of my God Jesus Christ, rise up whole.' The parents returned and found their child alive, and fell at Andrew's feet.
20 On the next night he saw a vision which he related. 'Hearken, beloved, to my vision. I beheld, and lo, a great mountain raised up on high, which had on it nothing earthly, but only shone with such light, that it seemed to enlighten all the world. And lo, there stood by me my beloved brethren the apostles Peter and John; and John reached his hand to Peter and raised him to the top of the mount, and turned to me and asked me to go up after Peter, saying: "Andrew, thou art to drink Peter's cup." And he stretched out his hands and said: "Draw near to me and stretch out thy hands so as to join them unto mine, and put thy head by my head." When I did so I found myself shorter than John. After that he said to me: "Wouldst thou know the image of that which thou seest, and who it is that speaketh to thee?" and I said: "I desire to know it." And he said to me: "I am the word of the cross whereon thou shalt hang shortly, for his name's sake whom thou preachest." And many other things said he unto me, of which I must now say nothing, but they shall be declared when I come unto the sacrifice. But now let all assemble that have received the word of God, and let me commend them unto the Lord Jesus Christ, that he may vouchsafe to keep them unblemished in his teaching. For I am now being loosed from the body, and go unto that promise which he hath vouchsafed to promise me, who is the Lord of heaven and earth, the Son of God Almighty, very God with the Holy Ghost, continuing for everlasting ages.'
(I feel sure that John in the latter part of this vision has been substituted by Gregory for Jesus. The echoes of the Acts of John and of Peter are very evident here.)
All the brethren wept and smote their faces. When all were gathered, Andrew said: 'Know, beloved, that I am about to leave you, but I trust in Jesus whose word I preach, that he will keep you from evil, that this harvest which I have sown among you may not be plucked up by the enemy, that is, the knowledge and teaching of my Lord Jesus Christ. But do ye pray always and stand firm in the faith, that the Lord may root out all tares of offence and vouchsafe to gather you into his heavenly garner as pure wheat.' So for five days he taught and confirmed them: then he spread his hands and prayed: 'Keep, I beseech thee, O Lord, this flock which hath now known thy salvation, that the wicked one may not prevail against it, but that what by thy command and my means it hath received, it may be able to preserve inviolate for ever.' And all responded 'Amen'. He took bread, brake it with thanksgiving, gave it to all, saying: 'Receive the grace which Christ our Lord God giveth you by me his servant.' He kissed every one and commended them to the Lord, and departed to Thessalonica, and after teaching there two days, he left them.
21 Many faithful from Macedonia accompanied him in two ships. And all were desirous of being on Andrew's ship, to hear him. He said: 'I know your wish, but this ship is too small. Let the servants and baggage go in the larger ship, and you with me in this.' He gave them Anthimus to comfort them, and bade them go into another ship which he ordered to keep always near . . . that they might see him and hear the word of God. (This is a little confused.) And as he slept a little, one fell overboard. Anthimus roused him, saying: 'Help us, good master; one of thy servants perisheth.' He rebuked the wind, there was a calm, and the man was borne by the waves to the ship. Anthimus helped him on board and all marvelled. On the twelfth day they reached Patrae in Achaia, disembarked, and went to an inn.
22 Many asked him to lodge with them, but he said he could only go where God bade him. That night he had no revelation, and the next night, being distressed at this, he heard a voice saying: 'Andrew, I am alway with thee and forsake thee not,' and was glad.
Lesbius the proconsul was told in a vision to take him in, and sent a messenger for him. He came, and entering the proconsul's chamber found him lying as dead with closed eyes; he struck him on the side and said: 'Rise and tell us what hath befallen thee.' Lesbius said: 'I abominated the way which you teach and sent soldiers in ships to the proconsul of Macedonia to send you bound to me, but they were wrecked and could not reach their destination. As I continued in my purpose of destroying your Way, two black men (Ethiopes) appeared and scourged me, saying: "We can no longer prevail here, for the man is coming whom you mean to persecute. So to-night, while we still have the power, we will avenge ourselves on you." And they beat me sorely and left me. But now do you pray that I may be pardoned and healed.' Andrew preached the word and all believed, and the proconsul was healed and confirmed in the faith.
23 Now Trophima, once the proconsul's mistress, and now married to another, left her husband and clave to Andrew. Her husband came to her lady (Lesbius' wife) and said she was renewing her liaison with the proconsul. The wife, enraged, said: 'This is why my husband has left me these six months.' She called her steward (procurator) and had Trophima sentenced as a prostitute and sent to the brothel. Lesbius knew nothing, and was deceived by his wife, when he asked about her. Trophima in the brothel prayed continually, and had the Gospel on her bosom, and no one could approach her. One day one offered her violence, and the Gospel fell to the ground. She cried to God for help and an angel came, and the youth fell dead. After that, she raised him, and all the city ran to the sight.
Lesbius' wife went to the bath with the steward, and as they bathed an ugly demon came and killed them both. Andrew heard and said: 'It is the judgement of God for their usage of Trophima.' The lady's nurse, decrepit from age, was carried to the spot, and supplicated for her. Andrew said to Lesbius: 'Will you have her raised?' 'No, after all the ill she has done.' 'We ought not to be unmerciful.' Lesbius went to the praetorium; Andrew raised his wife, who remained shamefaced: he bade her go home and pray. 'First', she said, 'reconcile me to Trophima whom I have injured.' 'She bears you no malice.' He called her and they were reconciled. Callisto was the wife.
Lesbius, growing in faith, came one day to Andrew and confessed all his sins. Andrew said: 'I thank God, my son, that thou fearest the judgement to come. Be strong in the Lord in whom thou believest.' And he took his hand and walked with him on the shore.
24 They sat down, with others, on the sand, and he taught. A corpse was thrown up by the sea near them. 'We must learn', said Andrew, 'what the enemy has done to him.' So he raised him, gave him a garment, and bade him tell his story. He said: 'I am the son of Sostratus, of Macedonia, lately come from Italy. On returning home I heard of a new teaching, and set forth to find out about it. On the way here we were wrecked and all drowned.' And after some thought, he realized that Andrew was the man he sought, and fell at his feet and said: 'I know that thou art the servant of the true God. I beseech thee for my companions, that they also may be raised and know him.' Then Andrew instructed him, and thereafter prayed God to show the bodies of the other drowned men: thirty-nine were washed ashore, and all there prayed for them to be raised. Philopator, the youth, said: 'My father sent me here with a great sum. Now he is blaspheming God and his teaching. Let it not be so.' Andrew ordered the bodies to be collected, and said: 'Whom will you have raised first?' He said: 'Warus my foster-brother.' So he was first raised and then the other thirty-eight. Andrew prayed over each, and then told the brethren each to take the hand of one and say: 'Jesus Christ the son of the living God raiseth thee.'
Lesbius gave much money to Philopator to replace what he had lost, and he abode with Andrew.
25 A woman, Calliopa, married to a murderer, had an illegitimate child and suffered in travail. She told her sister to call on Diana for help; when she did so the devil appeared to her at night and said: 'Why do you trouble me with vain prayers? Go to Andrew in Achaia.' She came, and he accompanied her to Corinth, Lesbius with him. Andrew said to Calliopa: 'You deserve to suffer for your evil life: but believe in Christ, and you will be relieved, but the child will be born dead.' And so it was.
26 Andrew did many signs in Corinth. Sostratus the father of Philopator, warned in a vision to visit Andrew, came first to Achaia and then to Corinth. He met Andrew walking with Lesbius, recognized him by his vision, and fell at his feet. Philopator said: 'This is my father, who seeks to know what he must do.' Andrew: 'I know that he is come to learn the truth; we thank God who reveals himself to believers.' Leontius the servant of Sostratus, said to him: 'Seest thou, sir, how this man's face shineth?' 'I see, my beloved,' said Sostratus; 'let us never leave him, but live with him and hear the words of eternal life.' Next day they offered Andrew many gifts, but he said: 'It is not for me to take aught of you but your own selves. Had I desired money, Lesbius is richer.'
27 After some days he bade them prepare him a bath; and going there saw an old man with a devil, trembling exceedingly. As he wondered at him, another, a youth, came out of the bath and fell at his feet, saying: 'What have we to do with thee, Andrew? Hast thou come here to turn us out of our abodes?' Andrew said to the people: 'Fear not,' and drove out both the devils. Then, as he bathed, he told them: 'The enemy of mankind lies in wait everywhere, in baths and in rivers; therefore we ought always to invoke the Lord's name, that he may have w power over us.'
They brought their sick to him to be healed, and so they did from other cities.
28 An old man, Nicolaus, came with clothes rent and said: 'I am seventy-four years old and have always been a libertine. Three days ago I heard of your miracles and teaching. I thought I would turn over a new leaf, and then again that I would not. in this doubt, I took a Gospel and prayed God to make me forget my old devices. A few days after, I forgot the Gospel I had about me, and went to the brothel. The woman said: "Depart, old man, depart: thou art an angel of God, touch me not nor approach me, for I see in thee a great mystery." Then I remembered the Gospel, and am come to you for help and pardon.' Andrew discoursed long against incontinence, and prayed from the sixth to the ninth hour. He rose and washed his face and said: 'I will not eat till I know if God will have mercy on this man.' A second day he fasted, but had no revelation until the fifth day, when he wept vehemently and said: 'Lord, we obtain mercy for the dead, and now this man that desireth to know thy greatness, wherefore should he not return and thou heal him?' A voice from heaven said: 'Thou hast prevailed for the old man; but like as thou art worn with fasting, let him also fast, that he may be saved.' And he called him and preached abstinence. On the sixth day he asked the brethren all to pray for Nicolaus, and they did. Andrew then took food and permitted the rest to eat. Nicolaus went home, gave away all his goods, and lived for six months on dry bread and water. Then he died. Andrew was not there, but in the place where he was he heard a voice: 'Andrew, Nicolaus for whom thou didst intercede, is become mine.' And he told the brethren that Nicolaus was dead, and prayed that he might rest in peace.
29 And while he abode in that place (probably Lacedaemon) Antiphanes of Megara came and said: 'If there be in thee any kindness, according to the command of the Saviour whom thou preachest, show it now.' Asked what his story was, he told it. Returning from a journey, I heard the porter of my house crying out. They told me that he and his wife and son were tormented of a devil. I went upstairs and found other servants gnashing their teeth, running at me, and laughing madly. I went further up and found they had beaten my wife: she lay with her hair over her face unable to recognize me. Cure her, and I care nothing for the others.' Andrew said: 'There is no respect of persons with God. Let us go there.' They went from Lacedaemon to Megara, and when they entered the house, all the devils cried out: 'What dost thou here, Andrew? Go where thou art permitted: this house is ours.' He healed the wife and all the possessed persons, and Antiphanes and his wife became firm adherents.
30 He returned to Patrae where Egeas was now proconsul, and one Iphidamia, who had been converted by a disciple, Sosias, came and embraced his feet and said: 'My lady Maximilla who is in a fever has sent for you. The proconsul is standing by her bed with his sword drawn, meaning to kill himself when she expires.' He went to her, and said to Egeas: 'Do thyself no harm, but put up thy sword into his place. There will be a time when thou wilt draw it on me.' Egeas did not understand, but made way. Andrew took Maximilla's hand, she broke into a sweat, and was well: he bade them give her food. The proconsul sent him 100 pieces of silver, but he would not look at them.
31 Going thence he saw a sick man lying in the dirt begging, and healed him.
32 Elsewhere he saw a blind man with wife and son, and said: 'This is indeed the devil's work: he has blinded them in soul and body.' He opened their eyes and they believed.
33 One who saw this said: 'I beg thee come to the harbour; there is a man, the son of a sailor, sick fifty years, cast out of the house, lying on the shore, incurable, full of ulcers and worms.' They went to him. The sick man said: 'Perhaps you are the disciple of that God who alone can save.' Andrew said: 'I am he who in the name of my God can restore thee to health,' and added: 'In the name of Jesus Christ, rise and follow me.' He left his filthy rags and followed, the pus and worms flowing from him. They went into the sea, and the apostle washed him in the name of the Trinity and he was whole, and ran naked through the city proclaiming the true God.
34 At this time the proconsul's brother Stratocles arrived from Italy. One of his slaves, Alcman, whom he loved, was taken by a devil and lay foaming in the court. Stratocles hearing of it said: 'Would the sea had swallowed me before I saw this.' Maximilla and Iphidamia said: 'Be comforted: there is here a man of God, let us send for him.' When he came he took the boy's hand and raised him whole. Stratocles believed and clave to Andrew.
35 Maximilla went daily to the praetorium and sent for Andrew to teach there. Egeas was away in Macedonia, angry because Maximilla had left him since her conversion. As they were all assembled one day, he returned, to their great terror. Andrew prayed that he might not be suffered to enter the place till all had dispersed. And Egeas was at once seized with indisposition, and in the interval the apostle signed them all and sent them away, himself last. But Maximilla on the first opportunity came to Andrew and received the word of God and went home. [At about this point we must place the episodes quoted by Evodius of Uzala: see below.]
36 After this Andrew was taken and imprisoned by Egeans, and all came to the prison to be taught. After a few days he was scourged and crucified; he hung for three days, preaching, and expired, as is fully set forth in his Passion. Maximilla embalmed and buried his body.
37 From the tomb comes manna like flour, and oil: the amount shows the barrenness or fertility of the coming season -as I have told in my first book of Miracles. I have not set out his Passion at length, because I find it well done by some one else.
38 This much have I presumed to write, unworthy, unlettered, &c. The author's prayer for himself ends the book. May Andrew, on whose death-day he was born, intercede to save him.
(The Passion to which Gregory alludes is that which begins Conversante et docente'.)
Of the detached fragments and quotations which precede the Passion there are three:
(a) One is in the Epistle of Titus.
When, finally, Andrew also [John has been cited shortly before] had come to a wedding, he too, to manifest the glory of God, disjoined certain who were intended to marry each other, men and women, and instructed them to continue holy in the single state.
No doubt this refers to the story in Gregory, ch. 11. Gregory, it may be noted, has altered the story (or has used an altered text), for the marriage of cousins was not forbidden till Theodosius' time (so Flamion). He or his source has imagined the relationship between the couples; in the original Acts none need have existed: the mere fact of the marriage was enough.
(b) The next are in a tract by Evodius, bishop of Uzala, against the Manichees:
Observe, in the Acts of Leucius which he wrote under the name of the apostles, what manner of things you accept about Maximilla the wife of Egetes: who, refusing to pay her due to her husband (though the apostle has said: Let the husband pay the due to the wife and likewise the wife to the husband: 1 Cor. vii. 3), imposed her maid Euclia upon her husband, decking her out, as is there written, with wicked (lit. hostile) enticements and paintings, and substituted her as deputy for herself at night, so that he in ignorance used her as his wife.
There also is it written, that when this same Maximilla and Iphidamia were gone together to hear the apostle Andrew, a beautiful child, who, Leucius would have us understand, was either God or at least an angel, escorted them to the apostle Andrew and went to the praetorium of Egetes, and entering their chamber feigned a woman's voice, as of Maximilla, complaining of the sufferings of womankind, and of Iphidamia replying. When Egetes heard this dialogue, he went away. [These incidents must have intervened between cc. 35 and 36 of Gregory of Tours.]
(c) Evodius quotes another sentence, not certainly from the Acts of Andrew, but more in their manner than in that of John or Peter:
In the Acts written by Leucius, which the Manichees receive, it is thus written:
For the deceitful figments and pretended shows and collection (force, compelling) of visible things do not even proceed from their own nature, but from that man who of his own will has become worse through seduction.
It is obscure enough, in original and version: but is the kind of thing that would appeal to those who thought of material things and phenomena as evil.
We do not wonder that such narratives as that which Evodius quotes have been expunged, either by Gregory or his source, from the text.
The next passage is a fragment of some pages in length found by M. Bonnet in a Vatican MS. (Gr. 808) of tenth to eleventh century. There is no doubt that it is a piece of the original Acts. It is highly tedious in parts. Andrew in prison discourses to the brethren.
1 . . . is there in you altogether slackness? are ye not yet convinced of yourselves that ye do not yet bear his goodness? let us be reverent, let us rejoice with ourselves in the bountiful (ungrudging) fellowship which cometh of him. Let us say unto ourselves: Blessed is our race! by whom hath it been loved? blessed is our state! of whom hath it obtained mercy? we are not cast on the ground, we that have been recognized by so great highness: we are not the offspring of time, afterward to be dissolved by time; we are not a contrivance (product) of motion, made to be again destroyed by itself, nor things of earthly birth. ending again therein. We belong, then, to a greatness, unto which we aspire, of which we are the property, and peradventure to a greatness that hath mercy upon us. We belong to the better; therefore we flee from the worse: we belong to the beautiful, for whose sake we reject the foul; to the righteous, by whom we cast away the unrighteous, to the merciful, by whom we reject the unmerciful; to the Saviour, by whom we recognize the destroyer; to the light, by whom we have cast away the darkness; to the One, by whom we have turned away from the many; to the heavenly, by whom we have learned to know the earthly; to the abiding, by whom we have seen the transitory. If we desire to offer unto God that hath had mercy on us a worthy thanksgiving or confidence or hymn or boasting, what better cause (theme) have we than that we have been recognized by him?
2 And having discoursed thus to the brethren, he sent them away every one to his house, saying to them: Neither are ye ever forsaken of me, ye that are servants of Christ, because of the love that is in him: neither again shall I be forsaken of you because of his intercession (mediation). And every one departed unto his house: and there was among them rejoicing after this sort for many days, while Aegeates took not thought to prosecute the accusation against the Apostle. Every one of them then was confirmed at that time in hope toward the Lord, and they assembled without fear in the prison, with Maximilla, Iphidamia, and the rest, continually, being sheltered by the protection and grace of the Lord.
3 But one day Aegeates, as he was hearing causes, remembered the matter concerning Andrew: and as one seized with madness, he left the cause which he had in hand, and rose up from the judgement seat and ran quickly to the praetorium, inflamed with love of Maximilla and desiring to persuade her with flatteries. And Maximilla was beforehand with him, coming from the prison and entering the house. And he went in and said to her:
4 Maximilla, thy parents counted me worthy of being thy consort, and gave me thine hand in marriage, not looking to wealth or descent or renown, but it may be to my good disposition of soul: and, that I may pass over much that I might utter in reproach of thee, both of that which I have enjoyed at thy parents' hands and thou from me during all our life, I am come, leaving the court, to learn of thee this one thing: answer me then reasonably, if thou wert as the wife of former days, living with me in the way we know, sleeping, conversing, bearing offspring with me, I would deal well with thee in all points; nay more, I would set free the stranger whom I hold in prison: but if thou wilt not to thee I would do nothing harsh, for indeed I cannot; but him, whom thou affectionest more than me, I will afflict yet more. Consider, then, Maximilla, to whether of the two thou inclinest, and answer me to-morrow; for I am wholly armed for this emergency.
5 And with these words he went out; but Maximilla again at the accustomed hour, with Iphidamia, went to Andrew: and putting his hands before her own eyes, and then putting them to her mouth, she began to declare to him the whole rmatter of the demand of Aegeates. And Andrew answered her: I know, Maximilla my child, that thou thyself art moved to resist the whole attraction (promise) of nuptial union, desiring to be quit of a foul and polluted way of life: and this hath long been firmly held in thine (MS. mine) intention; but now thou wishest for the further testimony of mine opinion. I testify, O Maximilla: do it not; be not vanquished by the threat of Aegeates: be not overcome by his discourse: fear not his shameful counsels: fall not to his artful flatteries: consent not to surrender thyself to his impure spells, but endure all his torments looking unto us for a little space, and thou shalt see him whoily numbed and withering away from thee and from all that are akin to thee. But (For) that which I most needed to say to thee -for I rest not till I fulfil the business which is seen, and which cometh to pass in thy person- hath escaped me: and rightly in thee do I behold Eve repenting, and in myself Adam returning; for that which she suffered in ignorance, thou now (for whose soul I strive) settest right by returning: and that which the spirit suffered which was overthrown with her and slipped away from itself, is set right in me, with thee who seest thyself being brought back. For her defect thou hast remedied by not suffering like her; and his imperfection I have perfected by taking refuge with God, that which she disobeyed thou hast obeyed: that whereto he consented I flee from: and that which they both transgressed we have been aware of, for it is ordained that every one should correct (and raise up again) his own fall.
6 I, then, having said this as I have said it, would go on to speak as followeth: Well done, O nature that art being saved for thou hast been strong and hast not hidden thyself (from God like Adam)! Well done, O soul that criest out of what thou hast surfered, and returnest unto thyself ! Well done, O man that understandest what is thine and dost press on to what is thine! Well done, thou that hearest what is spoken, for I see thee to be greater than things that are thought or spoken! I recognize thee as more powerful than the things which seemed to overpower thee; as more beautiful than those which cast thee down into foulness, which brought thee down into captivity. Perceiving then, O man, all this in thyself, that thou art immaterial, holy light, akin to him that is unborn, that thou art intellectual, heavenly, translucent, pure, above the flesh, above the world, above rulers, above principalities, over whom thou art in truth, then comprehend thyself in thy condition and receive full knowledge and understand wherein thou excellest: and beholding thine own face in thine essence, break asunder all bonds -I say not only those that are of thy birth, but those that are above birth, whereof we have set forth to thee the names which are excecding great -desire earnestly to see him that is revealed unto thee, him who doth not come into being, whom perchance thou alone shalt recognize with confidence.
7 These things have I spoken of thee, Maximilla, for in their meaning the things I have spoken reach unto thee. Like as Adam died in Eve because he consented unto her confession, so do I now live in thee that keepest the Lord's commandment and stablishest thyself in the rank (dignity) of thy being. But the threats of Aegeates do thou trample down, Maximilla, knowing that we have God that hath mercy on us. And let not his noise move thee, but continue chaste- and let him punish me not only with such torments as bonds, but let him cast me to the beasts or burn me with fire, and throw me from a precipice. And what need I say? there is but this one body; let him abuse that as he will, for it is akin to himself.
8 And yet again unto thee is my speech, Maximilla: I say unto thee, give not thyself over unto Aegeates: withstand his ambushes- for indeed, Maximilla, I have seen my Lord saying unto me: Andrew, Aegeates' father the devil will loose thee from this prison. Thine, therefore, let it be henceforth to keep thyself chaste and pure, holy, unspotted, sincere, free from adultery, not reconciled to the discourses of our enemy, unbent, unbroken, tearless, unwounded, not storm-tossed, undivided, not stumbling without fellow-feeling for the works of Cain. For if thou give not up thyself, Maximilla, to what is contrary to these, I also shall rest, though I be thus forced to leave this life for thy sake that is, for mine own. But if I were thrust out hence, even I, who, it may be, might avail through thee to profit others that are akin to me, and if thou wert persuaded by the discourse of Aegeates and the flatteries of his father the serpent, so that thou didst turn unto thy former works, know thou that on thine account I should be tormented until thou thyself sawest that I had contemned life for the sake of a soul which was not worthy.
9 I entreat, therefore, the wise man that is in thee that thy mind continue clear seeing. I entreat thy mind that is not seen, that it be preserved whole: I beseech thee, love thy Jesus, and yield not unto the worse. Assist me, thou whom I entreat as a man, that I may become perfect: help me also, that thou mayest recognize thine own true nature: feel with me in my suffering, that thou mayest take knowledge of what I suffer, and escape suffering see that which I see, and thou shalt be blind to what thou seest: see that which thou shouldst, and thou shalt not see that thou shouldst not: hearken to what I say, and cast away that which thou hast heard.
10 These things have I spoken unto thee and unto every one that heareth, if he will hear. But thou, O Stratocles, said he, looking toward him, Why art thou so oppressed, with many tears and groanings to be heard afar off? what is the lowness of spirit that is on thee? why thy much pain and thy great anguish? dost thou take note of what is said, and wherefore I pray thee to be disposed in mind as my child? (or, my child, to be composed in mind): dost thou perceive unto whom my words are spoken? hath each of them taken hold on thine understanding? have they whetted (MS. touched) thine intellectual part? have I thee as one that hath hearkened to me? do I find myself in thee? is there in thee one that speaketh whom I see to be mine own? doth he love him that speaketh in me and desire to have fellowship with him? doth he wish to be made one with him? doth lie hasten to become his friend? doth he yearn to be joined with him? doth he find in him any rest? hath he where to lay his head? doth nought oppose him there? nought that is wroth with him, resisteth him, hateth him, fleeth from him, is savage, avoideth, turneth away, starteth off, is burdened, maketh war, talketh with others, is flattered by others, agreeth with others? Doth nothing else disturb him? Is there one within that is strange to me? an adversary, a breaker of peace, an enemy, a cheat, a sorcerer, a crooked dealer, unsound, guileful, a hater of men, a hater of the word, one like a tyrant, boastful, puffed up, mad, akin to the serpent, a weapon of the devil, a friend of the fire, belonging to darkness? Is there in thee any one, Stratocles, that cannot endure my saying these things? Who is it? Answer: do I talk in vain? have I spoken in vain? Nay, saith the man in thee, Stratocles, who now again weepeth.
11 And Andrew took the band of Stratocles and said: I have him whom I loved; I shall rest on him whom I look for; for thy yet groaning, and weeping without restraint, is a sign unto me that I have already found rest, that I have not spoken to thee these words which are akin to me, in vain.
12 And Stratocles answered him: Think not, most blessed Andrew, that there is aught else that afflicteth me but thee; for the words that come forth of thee are like arrows of fire shot against me, and every one of them reacheth me and verily burneth me up. That part of my soul which inclineth to what I hear is tormented, divining the affliction that is to follow, for thou thyself departest, and, I know, nobly: but hereafter when I seek thy care and affection, where shall I find it, or in whom? I have received the seeds of the words of salvation, and thou wast the sower: but that they should sprout up and grow needs none other but thee, most blessed Andrew. And what else have I say to thee but this? I need much mercy and help from thee, to become worthy of the seed I have from thee, which will not otherwise increase perpetually or grow up into the light except thou willest it, and prayest for them and for the whole of me.
13 And Andrew answered him: This, my child, was what I beheld in thee myself. And I glorify my Lord that my thought of thee walked not on the void, but knew what it said. But that ye may know the truth, to-morrow doth Aegeates deliver me up to be crucified: for Maximilla the servant of the Lord will enrage the enemy that is in him, unto whom he belongeth, by not consenting to that which is hateful to her; and by turning against me he will think to console himself.
14 Now while the apostle spake these things, Maximilla was not there, for she having heard throughout the words wherewith he answered her, and being in part composed by them, and of such a mind as the words pointed out, set forth not inadvisedly nor without purpose and went to the praetorium. And she bade farewell to all the life of the flesh, and when Aegeates brought to her the same demand which he had told her to consider, whether she would lie with him, she rejected it- and thenceforth he bent himself to putting Andrew to death, and thought to what death he should expose him. And when of all deaths crucifixion alone prevailed with him, he went away with his like and dined; and Maximilla, the Lord going before her in the likeness of Andrew, with Iphidamia came back to the prison- and there being therein a great gathering of the brethren, she found Andrew discoursing thus:
15 I, brethren, was sent forth by the Lord as an apostle unto these regions whereof my Lord thought me worthy, not to teach any man, but to remind every man that is akin to such words that they live in evils which are temporal, delighting in their injurious delusions: wherefrom I have always exhorted you also to depart, and encouraged you to press toward things that endure, and to take flight from all that is transitory (flowing)- for ye see that none of you standeth, but that all things, even to the customs of men, are easily changeable. And this befalleth because the soul is untrained and erreth toward nature and holdeth pledges toft its error. I therefore account them blessed who have become obedient unto the word preached, and thereby see the mysteries of their own nature; for whose sake all things have been builded up.
16 I enjoin you therefore, beloved children, build yourselves firmly upon the foundation that hath been laid for you, which is unshaken, and against which no evil- willer can conspire. Be then, rooted upon this foundation: be established, remembering what ye have seen (or heard) and all that hath come to pass while I walked with you all. Ye have seen works wrought through me which ye have no power to disbelieve, and such signs come to pass as perchance even dumb nature will proclaim aloud; I have delivered you words which I pray may so be received by you as the words themselves would have it. Be established then, beloved upon all that ye have seen, and heard, and partaken of. And God on whom ye have believed shall have mercy on you and present you lmto himself, giving you rest unto all ages.
17 Now as for that which is to befall me, let it not really trouble you as some strange spectacle, that the servant of God unto whom God himself hath granted much in deeds and words, should by an evil man be driven out of this temporal life: for not only unto me will this come to pass, but unto all them that have loved and believed on him and confess him. The devil that is wholly shameless will arm his own children against them, that they may consent unto him; and he will not have his desire. And wherefore he essayeth this I will tell you. From the beginning of all things, and if I may so say, since he that hath no beginning came down to be under his rule, the enemy that is a foe to peace driveth away from (God) such a one as doth not belong indeed to him, but is some one of the weaker sort and not fully enlightened (?), nor yet able to recognize himself. And because he knoweth him not, therefore must he be fought against by him (the devil). For he, thinking that he possesseth him and is his master for ever, opposeth him so much, that he maketh their enmity to be a kind of friendship: for suggesting to him his own thoughts, he often portrayeth them as pleasurable and specious (MS. deceitful), by which he thinketh to prevail over him. He was not, then, openly shown to be an enemy, for he feigned a friendship that was worthy of him.
18 And this his work he carried on so long that he (man) forgat to recognize it, but he (the devil) knew it himself: that is, he, because of his gifts . But when the mystery of grace was lighted up, and the counsel of rest manifested, and the light of the word shown, and the race of them that were saved was proved, warring against many pleasures, the enemy himself despised, and himself, through the goodness of him that had mercy on us, derided because of his own gifts, by which he had thought to triumph over man- he began to plot against us with hatred and enmity and assaults; and this hath he dctcrmined, not to cease from us till he thinketh to separate us (from God).
For before, our enemy was without care, and offered us a feigned friendship which was worthy of him, and was able not to fear that we, deceived by him, should depart from him. But when the light of dispensation was kindled, it made , I say not stronger, . For it exposed that part of his nature which was hidden and which thought to escape notice, and made it confess what it is.
Knowing therefore, brethren, that which shall be, let us be vigilant, not discontented, not making a proud figure, not carrying upon our souls marks of him which are not our own: but wholly lifted upward by the whole word, let us all gladly await the end, and take our flight away from him, that he may be henceforth shown as he is, who our nature unto (or against) our . . .
THE MARTYRDOM
The original text of this, as Flamion shows, has to be picked out of several Greek and Latin authorities.
Bonnet prints the Martyrdom in several forms (Act. Apost. Apocr. ii. 1): on pp. 1-37 we have the Passion in three texts.
The uppermost is the Latin letter of the presbyters and deacons of Achaia. This, as Bonnet has proved, is the original of the two Greek versions printed below it. The first editors of this Letter thought it might be a genuine document. But it is really an artificial thing. The greater part of it consists of a dialogue between Andrew and Aegeates: the narrative of the actual Passion is rather brief.
Of the two Greek versions, the first, which begins "ha tois ophthalmois"(greek) is a faithful version of the Latin.
The other, which begins "haper tois ophthalmois"(greek) has a number of insertions taken from the original Acts, ultimately, perhaps through the medium of a 'Passion', circulated separately, such as we have had in the cases of John, Paul, and Peter. This text is called by Flamion the Epitre grecque. Ep. gr.
On pp. 38-45 follows the fragment of discourses which has just been translated. Very likely this is a relic of a separate Passion cut off from the end of the original Acts.
On pp. 46-57 is the 'Martyrium prius'. This tells (after speaking of the dispersion of the apostles) of the cure and conversion of Lesbius, destruction of temples, dismissal of Lesbius by Caesar, vision of Andrew that Aegeates is to put him to death, arrest of Andrew, and martyrdom. It contains many speeches. This is Mart. 1.
On pp. 58-64 is the 'Martyrium alterum' in two texts, which begins at once with the arrest of the apostle by Aegeates- after he has spent the night in discoursing to the brethren.
Mart. II, A, B are the two texts of this. Besides these Bonnet has published in the Analecta Bollandiana and separately (as Supplementum Codicis Apocryphi, ii, 1895) thc following documents:
1 Acts of Andrew with Encomium: called for short Laudatio, which recounts the journeys at considerable length, and some of thc miracles which we have seen in Gregory, and then the Passion (cc. 44-9) and the Translation to Constantinople.
2. A Greek Martyrdom, of which cc. 1-8 recount the journeys, and from 9 onwards the Passion, with a good deal of matter from the original Acts. This is called Narratio.
3. A Latin Passion- that known to Gregory, which begins Conversante et docente: it forms the end of Book III of Abdias' Historia Apostolica, and is there tacked on to Gregory's book of Miracles.
Using all these sources, Flamion has with great pains indicated which portions he assigns to the original Acts, and I shall follow him here. The resultant text is a kind of mosaic, of which the sources shall be indicated in the margin.
And after he had thus discoursed throughout the night to the brethren, and praved with them and committed them unto the Lord, early in the morning Aegeates the proconsul sent for the apostle Andrew out of the prison and said to him: The end of thy judgement is at hand, thou stranger, enemy of this present life and foe of all mine house. Wherefore hast thou thought good to intrude into places that are not thine, and to corrupt my wife who was of old obedient unto me? why hast thou done this against me and against all Achaia ? Therefore shalt thou receive from me a gift in recompense of that thou hast wrought against me.
And he commanded him to be scourged by seven men and afterward to be crucified: and charged the executioners that his legs should be left unpierccd, and so he should be hanged up: thinking by this means to torment him the more.
Now the report was noised throughout all Patrae that the stranger, the righteous man, the servant of Christ whom Aegeates held prisoner, was being crucified, having done nothing amiss: and they ran together with one accord unto the sight, being wroth with the proconsul because of his impious judgement.
And as the executioners led him unto the place to fulfil that which was commanded them, Stratocles heard what was come to pass, and ran hastily and overtook them, and beheld the blessed Andrew violently haled by the executioners like a malefactor. And he spared them not, but beating every one of them soundly and tearing their coats from top to bottom, he caught Andrew away from them, saying: Ye may thank the blessed man who hath instructed me and taught me to refrain from extremity of wrath: for else I would have showed you what Stratocles is able to do, and what is the power of the foul Aegeates. For we have learnt to endure that which others inflict upon us. And he took the hand of the apostle and went with him to the place by the sea-shore where he was to be crucified.
But the soldiers who had received him from the proconsul left him with Stratocles, and returned and told Aegeates, saying: As we went with Andrew Stratocles prevented us, and rent our coats and pulled him away from us and took him with him, and lo, here we are as thou seest. And Aegeates answered them: Put on other raiment and go and fulfil that which I commanded you, upon the condemned man: but be not seen of Stratocles, neither answer him again if he ask aught of you; for I know the rashness of his soul, what it is, and if he were provoked he would not even spare me. And they did as Aegeates said unto them.
But as Stratocles went with the apostle unto the place appointed, Andrew perceived that he was wroth with Aegeates and was reviling him in a low voice, and said unto him: My child Stratocles, I would have thee henceforth possess thy soul unmoved, and remove from thyself this temper, and neither be inwardly disposed thus toward the things that seem hard to thee, nor be inflamed outwardly: for it becometh the servant of Jesus to be worthy of Jesus. And another thing will I say unto thee and to the brethren that walk with me: that the man that is against us, when he dareth aught against us and findeth not one to consent unto him, is smitten and beaten and wholly deadened because he hath not accomplished that which he undertook; let us therefore, little children, have him alway before our eyes, lest if we fall asleep he slaughter us (you) like an adversary.
And as he spake this and yet more unto Stratocles and them that were with him, they came to the place where he was to be crucified: and (seeing the cross set up at the edge of the sand by the sea-shore) he left them all and went to the cross and spake unto it (as unto a living creature, with a loud voice):
Hail, O cross, yea be glad indeed! Well know I that thou shalt henceforth be at rest, thou that hast for a long time been wearied, being set up and awaiting me. I come unto thee whom I know to belong to me. I come unto thee that hast yearned after me. I know thy mystery, for the which thou art set up: for thou art planted in the world to establish the things that are unstable: and the one part of thee stretcheth up toward heaven that thou mayest signify the heavenly word (or, the word that is above) (the head of all things): and another part of thee is spread out to the right hand and the left that it may put to flight the envious and adverse power of the evil one, and gather into one the things that are scattered abroad (or, the world): And another part of thee is planted in the earth, and securely set in the depth, that thou mayest join the things that are in the earth and that are under the earth unto the heavenly things (Laud. that thou mayest draw up them that be under the earth and them that are held in the places beneath the earth, and join, &c.).
O cross, device (contrivance) of the salvation of the Most High! O cross, trophy of the victory [of Christ] over the enemies! O cross, planted upon the earth and having thy fruit in the heavens! O name of the cross, filled with all things (lit. a thing filled with all).
Well done, O cross, that hast bound down the mobility of the world (or, the circumference)! Well done, O shape of understanding that hast shaped the shapeless (earth?)! Well done, O unseen chastisement that sorely chastisest the substance of the knowledge that hath many gods, and drivest out from among mankind him that devised it! Well done, thou that didst clothe thyself with the Lord, and didst bear the thief as a fruit, and didst call the apostle to repentance, and didst not refuse to accept us!
But how long delay I, speaking thus, and embrace not the cross, that by the cross I may be made alive, and by the cross (win) the common death of all and depart out of life?
Come hitller ye ministers of joy unto me, ye servants of Aegeates: accomplish the desire of us both, and bind the lamb unto the wood of suffering, the man unto the maker, the soul unto the Saviour.
And the blessed Andrew having thus spoken, standing upon the earth, looked earnestly upon the cross, and bade the brethren that the executioners should come and do that which was commanded them; for they stood afar off.
And they came and bound his hands and his feet and nailed them not; for such a charge had they from Aegeates; for he wished to afflict him by hanging him up, and that in the night he might be devoured alive by dogs (Laud. that he might be wearied out and permit Maximilla to live with him). And they left him hanging and departed from him.
And when the multitudes that stood by of them that had been made disciples in Christ by him saw that they had done unto him none of the things accustomed with them that are crucified, they hoped to hear something again from him. For as he hung, he moved his head and smiled. And Stratocles asked him, saying: Wherefore smilest thou, servant of God? thy laughter maketh us to mourn and weep because we are bereaved of thee. And the blessed Andrew answered him: Shall I not laugh, my son Stratocles, at the vain assault (ambush) of Aegeates, whereby he thinketh to punish us? we are strangers unto him and his conspiracics. He hath not to hear; for if he had, he would have heard that the man of Jesus cannot be punished, because he is henceforth known of him.
And thereafter he spake unto them all in common, for the heathen also were come together, being wroth at the unjust judgement of Aegeates.
Ye men that are here present, and women and children, old and young, bond and free, and all that will hear, take ye no heed of the vain deceit of this present life, but heed us rather who hang here for the Lord's sake and are about to depart out of this body: and renounce all the lusts of the world and contemn (spit upon) the worship of the abominable idols, and run unto the true worshipping of our God that lieth not, and make yourselves a temple pure and ready to receive the word. (Narr. then becomes obviously late: Ep. Gr., which is far shorter, ends: And hasten to overtake my soul as it hasteneth toward heavenly things, and in a word despise all temporal things, and establish your minds as men believing in Christ.)
And the multitudes hearing the things which he spake departed not from the place; and Andrew continued speaking yet more unto them, for a day and a night. And on the day following, beholding his endurance and constancy of soul and wisdom of spirit and strength of mind, they were wroth, and hastened with one accord unto Aegeates, to the judgement-seat where he sat, and cried out against him, saying: What is this judgement of thine, O proconsul ? thou hast ill judged! thou hast condemned unjustly: thy court is against law! What evil hath this man done? wherein hath he offended? The city is troubled: thou injurest us all! destroy not Caesar's city! give us the righteous man! restore us the holy man! slay not a man dear to God! destroy not a man gentle and pious! lo, two days is he hanged up and yet liveth, and hath tasted nothing, and yet refresheth all us with his words, and lo, we believe in the God whom he preacheth. Take down the righteous man and we will all turn philosophers; loose the chaste man and all Patrae will be at peace, set free the wise man and all Achaia shall be set free by him! (or, obtain mercy.)
But when at the first Aegeates would not hear them, but beckoned with the hand to the people that they should depart, they were filled with rage and were at the point to do him violence, being in number about two thousand (Narr., Ep. Gr., Mart. II: 20,000).
And when the proconsul saw them to be after a sort mad, he feared lest there should be a rising against him, and rose up from the judgement-seat and went with them, promising to release Andrew. And some went before and signified to the apostle and to the rest of the people that were there, wherefore the proconsul was coming. And all the multitude of the disciples rejoiced together with Maximilla and Iphidamia and Stratocles.
But when Andrew heard it, he began to say: O the dullness and disobedience and simplicity of them whom I have taught! how much have I spoken, and even to this day I have not persuaded them to flee from the love of earthly things! but they are yet bound unto them and continue in them, and will not depart from them. What meaneth this affection and love and sympathy with the flesh? how long heed ye worldly and temporal things? how long understand ye not the things that be above us, and press not to overtake them? Ieave me henceforth to be put to death in the manner which ye behold, and let no man by any means loose me from these bonds, for so is it appointed unto me to depart out of the body and be present with the Lord, with whom also I am crucified. And this shall be accomplished.
And he turned unto Aegeates and said with a loud voice: Wherefore art thou come, Aegeates, that art an alien unto me? what wilt thou dare afresh, what contrive, or what fetch? tell us that thou hast repented and art come to loose us? nay, not if thou repentest, indeed, Aegeates, will I now consent unto thee, not if thou promise me all thy substance will I depart from myself, not if thou say that thou art mine will I trust thee. And dost thou, proconsul, loose him that is bound? him that hath been set free? that hath been recognized by his kinsman? that hath obtained mercy and is beloved of him? dost thou loose him that is alien to thee? the stranger? that only appeareth to thee? I have one with whom I shall be for ever, with whom I shall converse for unnumbered ages. Unto him do I go, unto him do I hasten, who made thee also known unto me, who said to me: Understand thou Aegeates and his gifts let not that fearful one afright thee, nor think that he holdeth thee who art mine. He is thine enemy: he is pestilent, a deceiver, a corrupter, a madman, a sorcerer, a cheat, a murderer, wrathful, without compassion. Depart therefore from me, thou worker of all iniquity. (Ep. Gr. He is thine enemy. Therefore I know thee, through him that permitted me to know. I depart from thee. For I and they that are akin to me hasten toward that which is ours, and leave thee to be what thou wast, and what thou knowest not thyself to be.)
And the Proconsul hearing this stood speechless and as it were beside himself; but as all the city made an e uproar that he should loose Andrew, he drew near to the cross to loose him and take him down. But the blessed Andrew cried out with a loud voice: Suffer not Lord, thine Andrew that hath been bound upon thy cross, to be loosed again; give not me that am upon thy mystery to the shameless devil; O Jesu Christ, let not thine adversary loose him that is hung upon thy grace; O Father, let not this mean (little) one humble any more him that hath known thy greatness. But do thou, Jesu Christ, whom I have seen, whom I hold, whom I love, in whom I am and shall be, receive me in peace into thine everlasting tabernacles, that by my going out there may be an entering in unto thee of many that are akin to me, and that they may rest in thy majesty. And having so said, and yet more glorified the Lord, he gave up the ghost, while we all wept and lamented at our parting from him.
And after the decease of the blessed Andrew, Maximilla together with Stratocles, caring nought for them that stood by, drew near and herself loosed his body: and when it was evening she paid it the accustomed care and buried it (hard by the sea-shore). And she continued separate from Aegeates because of his brutal soul and his wicked manner of life: and she led a reverend and quiet life, filled with the love of Christ, among the brethren. Whom Aegeates solicited much, and promised that she should have the rule over his affairs; but being unable to persuade her, he arose in the dead of night and unknown to them of his house cast himself down from a great height and perished.
But Stratocles, which was his brother after the flesh, would not touch aught of the things that were left of his substance; for the wretched man died without offspring: but said: Let thy goods go with thee, Aegeates.
For of these things we have no need, for they are polluted; but for me, let Christ be my friend and I his servant, and all my substance do I offer unto him in whom I have believed, and I pray that by worthy hearing of the blessed teaching of the apostle I may appear a partaker with him in the ageless and unending kingdom. And so the uproar of the people ceased, and all were glad at the amazing and untimely and sudden fall of the impious and lawless Aegeates.
1 After the Ascension the apostles dispersed to preach in various countries. Andrew began in the province of Achaia, but Matthew went to the city of Mermidona. (The rest of 1 and the whole of 2 give a short abstract of the Acts of Andrew and Matthew which Gregory either found prefixed to his copy of the Acts of Andrew, or thought himself obliged to notice, because of the popularity of the story.)
2 Andrew left Mermidona and came back to his own allotted district. Walking with his disciples he met a blind man who said: 'Andrew, apostle of Christ, I know you can restore my sight, but I do not wish for that: only bid those with you to give me enough money to clothe and feed myself decently.' Andrew said: 'This is the devil's voice, who will not allow the man to recover his sight.' He touched his eyes and healed him. Then, as be had but a vile rough garment, Andrew said: 'Take the filthy garment off him and clothe him afresh.' All were ready to strip themselves, and Andrew said: 'Let him have what will suffice him.' He returned home thankful.
3 Demetrius of Amasea had an Egyptian boy of whom he was very fond, who died of a fever. Demetrius hearing of Andrew's miracles, came, fell at his feet, and besought help. Andrew pitied him, came to the house, held a very long discourse, turned to the bier, raised the boy, and restored him to his master. All believed and were baptized.
4 A Christian lad named Sostratus came to Andrew privately and told him: 'My mother cherishes a guilty passion for me: I have repulsed her, and she has gone to the proconsul to throw the guilt on me. I would rather die than expose her.' The officers came to fetch the boy, and Andrew prayed and went with him. The mother accused him. The proconsul bade him defend himself. He was silent, and so continued, until the proconsul retired to take counsel. The mother began to weep. Andrew said: 'Unhappy woman, that dost not fear to cast thine own guilt on thy son.' She said to the proconsul: 'Ever since my son entertained his wicked wish he has been in constant company with this man.' The proconsul was enraged, ordered the lad to be sewn into the leather bag of parricides and drowned in the river, and Andrew to be imprisoned till his punishment should be devised. Andrew prayed, there was an earthquake, the proconsul fell from his seat, every one was prostrated, and the mother withered up and died. The proconsul fell at Andrew's feet praying for mercy. The earthquake and thunder ceased, and he healed those who had been hurt. The proconsul and his house were baptized.
5 The son of Cratinus (Gratinus) of Sinope bathed in the women's bath and was seized by a demon. Cratinus wrote to Andrew for help: he himself had a fever and his wife dropsy. Andrew went there in a vehicle. The boy tormented by the evil spirit fell at his feet. He bade it depart and so it did, with outcries. He then went to Cratinus' bed and told him he well deserved to suffer because of his loose life, and bade him rise and sin no more. He was healed. The wife was rebuked for her infidelity. 'If she is to return to her former sin, let her not now be healed: if she can keep from it, let her be healed.' The water broke out of her body and she was cured. The apostle brake bread and gave it her. She thanked God, believed with all her house, and relapsed no more into sin. Cratinus afterwards sent Andrew great gifts by his servants, and then, with his wife, asked him in person to accept them, but he refused saying: 'It is rather for you to give them to the needy.'
6 After this he went to Nicaea where were seven devils living among the tombs by the wayside, who at noon stoned passersby and had killed many. And all the city came out to meet Andrew with olive branches, crying: 'Our salvation is in thee, O man of God.' When they had told him all, he said: 'If you believe in Christ you shall be freed.' They cried: 'We will.' He thanked God and commanded the demons to appear; they came in the form of dogs. Said he: 'These are your enemies: if you profess your belief that I can drive them out in Jesus' name, I will do so.' They cried out: 'We believe that Jesus Christ whom thou preachest is the Son of God.' Then he bade the demons go into dry and barren places and hurt no man till the last day. They roared and vanished. The apostle baptized the people and made Callistus bishop.
7 At the gate of Nicomedia he met a dead man borne on a bier, and his old father supported by slaves, hardly able to walk, and his old mother with hair torn, bewailing. 'How has it happened ?' he asked. 'He was alone in his chamber and seven dogs rushed on him and killed him.' Andrew sighed and said: 'This is an ambush of the demons I banished from Nicaea. What will you do, father, if I restore your son ?' 'I have nothing more precious than him, I will give him.' He prayed: 'Let the spirit of this lad return.' The faithful responded, 'Amen'. Andrew bade the lad rise, and he rose, and all cried: 'Great is the God of Andrew.' The parents offered great gifts which he refused, but took the lad to Macedonia, instructing him.
8 Embarking in a ship he sailed into the Hellespont, on the way to Byzantium. There was a great storm. Andrew prayed and there was calm. They reached Byzantium.
9 Thence proceeding through Thrace they met a troop of armed men who made as if to fall on them. Andrew made the sign of the cross against them, and prayed that they might be made powerless. A bright angel touched their swords and they all fell down, and Andrew and his company passed by while they worshipped him. And the angel departed in a great light.
10 At Perinthus he found a ship going to Macedonia, and an angel told him to go on board. As he preached the captain and the rest heard and were converted, and Andrew glorified God for making himself known on the sea.
11 At Philippi were two brothers, one of whom had two sons, the other two daughters. They were rich and noble, and said: 'There is no family as good as ours in the place: let us marry our sons to our daughters.' It was agreed and the earnest paid by the father of the sons. On the wedding-day a word from God came to them: 'Wait till my servant Andrew comes: he will tell you what you should do.' All preparations had been made, and guests bidden, but they waited. On the third day Andrew came: they went out to meet him with wreaths and told him how they had been charged to wait for him, and how things stood. His face was shining so that they marvelled at him. He said: 'Do not, my children, be deceived: rather repent, for you have sinned in thinking to join together those who are near of kin. We do not forbid or shun marriage [this cannot be the author's original sentiment: it is contradicted by all that we know of the Acts]. It is a divine institution: but we condemn incestuous unions.' The parents were troubled and prayed for pardon. The young people saw Andrew's face like that of an angel, and said: 'We are sure that your teaching is true.' The apostle blessed them and departed.
12 At Thessalonica was a rich noble youth, Exoos, who came without his parents' knowledge and asked to be shown the way of truth. He was taught, and believed, and followed Andrew taking no care of his worldly estate. The parents heard that he was at Philippi and tried to bribe him with gifts to leave Andrew. He said: 'Would that you had not these riches, then would you know the true God, and escape his wrath.' Andrew, too, came down from the third storey and preached to them, but in vain: he retired and shut the doors of the house. They gathered a band and came to burn the house, saying: 'Death to the son who has forsaken his parents': and brought torches, reeds, and faggots, and set the house on fire. It blazed up. Exoos took a bottle of water and prayed: 'Lord Jesu Christ, in whose hand is the nature of all the elements, who moistenest the dry and driest the moist, coolest the hot and kindlest the quenched, put out this fire that thy servants may not grow evil, but be more enkindled unto faith.' He sprinkled the flames and they died. 'He is become a sorcerer,' said the parents, and got ladders, to climb up and kill them, but God blinded them. They remained obstinate, but one Lysimachus, a citizen, said: 'Why persevere? God is fighting for these. Desist, lest heavenly fire consume you.' They were touched, and said: 'This is the true God.' It was now night, but a light shone out, and they received sight. They went up and fell before Andrew and asked pardon, and their repentance made Lysimachus say: 'Truly Christ whom Andrew preaches is the Son of God.' All were converted except the youth's parents, who cursed him and went home again, leaving all their money to public uses. Fifty days after they suddenly died, and the citizens, who loved the youth, returned the property to him. He did not leave Andrew, but spent his income on the poor.
13 The youth asked Andrew to go with him to Thessalonica. All assembled in the theatre, glad to see their favourite. The youth preached to them, Andrew remaining silent, and all wondered at his wisdom. The people cried out: 'Save the son of Carpianus who is ill, and we will believe.' Carpianus went to his house and said to the boy: 'You shall be cured to-day, Adimantus.' He said: 'Then my dream is come true: I saw this man in a vision healing me.' He rose up, dressed, and ran to the theatre, outstripping his father, and fell at Andrew's feet. The people seeing him walk after twenty-three years, cried: 'There is none like the God of Andrew.'
14 A citizen had a son possessed by an unclean spirit and asked for his cure. The demon, foreseeing that he would be cast out, took the son aside into a chamber and made him hang himself. The father said: 'Bring him to the theatre: I believe this stranger is able to raise him.' He said the same to Andrew. Andrew said to the people: 'What will it profit you if you see this accomplished and do not believe?' They said: 'Fear not, we will believe.' The lad was raised and they said: 'It is enough, we do believe.' And they escorted Andrew to the house with torches and lamps, for it was night, and he taught them for three days.
15 Medias of Philippi came and prayed for his sick son. Andrew wiped his cheeks and stroked his head, saying: 'Be comforted, only believe,' and went with him to Philippi. As they entered the city an old man met them and entreated for his sons, whom for an unspeakable crime Medias had imprisoned, and they were putrefied with sores. Andrew said: 'How can you ask help for your son when you keep these men bound? Loose their chains first, for your unkindness obstructs my prayers.' Medias, penitent, said: 'I will loose these two and seven others of whom you have not been told.' They were brought, tended for three days, cured, and freed. Then the apostle healed the son, Philomedes, who had been ill twenty-two years. The people cried: 'Heal our sick as well.' Andrew told Philomedes to visit them in their houses and bid them rise in the name of Jesus Christ, by which he had himself been healed. This was done, and all believed and offered gifts, which Andrew did not accept.
16 A citizen, Nicolaus, offered a gilt chariot and four white mules and four white horses as his most precious possession for the cure of his daughter. Andrew smiled. 'I accept your gifts, but not these visible ones: if you offer this for your daughter, what will you for your soul? That is what I desire of you, that the inner man may recognize the true God, reject earthly things and desire eternal . . .' He persuaded all to forsake their idols, and healed the girl. His fame went through all Macedonia.
17 Next day as he taught, a youth cried out: 'What hast thou to do with us. Art thou come to turn us out of our own place?' Andrew summoned him: 'What is your work?' 'I have dwelt in this boy from his youth and thought never to leave him: but three days since I heard his father say, "I shall go to Andrew": and now I fear the torments thou bringest us and I shall depart.' The spirit left the boy. And many came and asked: 'In whose name dost thou cure our sick?'
Philosophers also came and disputed with him, and no one could resist his teaching.
18 At this time, one who opposed him went to the proconsul Virinus and said: 'A man is arisen in Thessalonica who says the temples should be destroyed and ceremonies done away, and all the ancient law abolished, and one God worshipped, whose servant he says he is.' The proconsul sent soldiers and knights to fetch Andrew. They found his dwelling: when they entered, his face so shone that they fell down in fear. Andrew told those present the proconsul's purpose. The people armed themselves against the soldiers, but Andrew stopped them. The proconsul arrived; not finding Andrew in the appointed place, he raged like a lion and sent twenty more men. They, on arrival, were confounded and said nothing. The proconsul sent a large troop to bring him by force. Andrew said: 'Have you come for me?' 'Yes, if you are the sorcerer who says the gods ought not to be worshipped.' 'I am no sorcerer, but the apostle of Jesus Christ whom I preach.' At this, one of the soldiers drew his sword and cried: 'What have I to do with thee, Virinus, that thou sendest me to one who can not only cast me out of this vessel, but burn me by his power? Would that you would come yourself! you would do him no harm.' And the devil went out of the soldier and he fell dead. On this came the proconsul and stood before Andrew but could not see him. 'I am he whom thou seekest.' His eyes were opened, and he said in anger: 'What is this madness, that thou despisest us and our officers? Thou art certainly a sorcerer. Now will I throw thee to the beasts for contempt of our gods and us, and we shall see if the crucified whom thou preachest will help thee.' Andrew: 'Thou must believe, proconsul, in the true God and his Son whom he hath sent, specially now that one of thy men is dead.' And after long prayer he touched the soldier: 'Rise up: my God Jesus Christ raiseth thee.' He arose and stood whole. The people cried: 'Glory be to our God.' The proconsul: 'Believe not, O people, believe not the sorcerer.' They said: 'This is no sorcery but sound and true teaching.' The proconsul: 'I shall throw this man to the beasts and write about you to Caesar, that ye may perish for contemning his laws.' They would have stoned him, and said: 'Write to Caesar that the Macedonians have received the word of God, and forsaking their idols, worship the true God.'
Then the proconsul in wrath retired to the praetorium, and in the morning brought beasts to the stadium and had the Apostle dragged thither by the hair and beaten with clubs. First they sent in a fierce boar who went about him thrice and touched him not. The people praised God. A bull led by thirty soldiers and incited by two hunters, did not touch Andrew but tore the hunters to pieces, roared, and fell dead. 'Christ is the true God,' said the people. An angel was seen to descend and strengthen the apostle. The proconsul in rage sent in a fierce leopard, which left every one alone but seized and strangled the proconsul's son; but Virinus was so angry that he said nothing of it nor cared. Andrew said to the people: 'Recognize now that this is the true God, whose power subdues the beasts, though Virinus knows him not. But that ye may believe the more, I will raise the dead son, and confound the foolish father.' After long prayer, he raised him. The people would have slain Virinus, but Andrew restrained them, and Virinus went to the praetorium, confounded.
19 After this a youth who followed the apostle sent for his mother to meet Andrew. She came, and after being instructed, begged him to come to their house, which was devastated by a great serpent. As Andrew approached, it hissed loudly and with raised head came to meet him; it was fifty cubits long: every one fell down in fear. Andrew said: 'Hide thy head, foul one, which thou didst raise in the beginning for the hurt of mankind, and obey the servants of God, and die.' The serpent roared, and coiled about a great oak near by and vomited poison and blood and died.
Andrew went to the woman's farm, where a child killed by the serpent lay dead. He said to the parents: 'Our God who would have you saved hath sent me here that you may believe on him. Go and see the slayer slain.' They said: 'We care not so much for the child's death, if we be avenged.' They went, and Andrew said to the proconsul's wife (her conversion has been omitted by Gregory): 'Go and raise the boy.' She went, nothing doubting, and said: 'In the name of my God Jesus Christ, rise up whole.' The parents returned and found their child alive, and fell at Andrew's feet.
20 On the next night he saw a vision which he related. 'Hearken, beloved, to my vision. I beheld, and lo, a great mountain raised up on high, which had on it nothing earthly, but only shone with such light, that it seemed to enlighten all the world. And lo, there stood by me my beloved brethren the apostles Peter and John; and John reached his hand to Peter and raised him to the top of the mount, and turned to me and asked me to go up after Peter, saying: "Andrew, thou art to drink Peter's cup." And he stretched out his hands and said: "Draw near to me and stretch out thy hands so as to join them unto mine, and put thy head by my head." When I did so I found myself shorter than John. After that he said to me: "Wouldst thou know the image of that which thou seest, and who it is that speaketh to thee?" and I said: "I desire to know it." And he said to me: "I am the word of the cross whereon thou shalt hang shortly, for his name's sake whom thou preachest." And many other things said he unto me, of which I must now say nothing, but they shall be declared when I come unto the sacrifice. But now let all assemble that have received the word of God, and let me commend them unto the Lord Jesus Christ, that he may vouchsafe to keep them unblemished in his teaching. For I am now being loosed from the body, and go unto that promise which he hath vouchsafed to promise me, who is the Lord of heaven and earth, the Son of God Almighty, very God with the Holy Ghost, continuing for everlasting ages.'
(I feel sure that John in the latter part of this vision has been substituted by Gregory for Jesus. The echoes of the Acts of John and of Peter are very evident here.)
All the brethren wept and smote their faces. When all were gathered, Andrew said: 'Know, beloved, that I am about to leave you, but I trust in Jesus whose word I preach, that he will keep you from evil, that this harvest which I have sown among you may not be plucked up by the enemy, that is, the knowledge and teaching of my Lord Jesus Christ. But do ye pray always and stand firm in the faith, that the Lord may root out all tares of offence and vouchsafe to gather you into his heavenly garner as pure wheat.' So for five days he taught and confirmed them: then he spread his hands and prayed: 'Keep, I beseech thee, O Lord, this flock which hath now known thy salvation, that the wicked one may not prevail against it, but that what by thy command and my means it hath received, it may be able to preserve inviolate for ever.' And all responded 'Amen'. He took bread, brake it with thanksgiving, gave it to all, saying: 'Receive the grace which Christ our Lord God giveth you by me his servant.' He kissed every one and commended them to the Lord, and departed to Thessalonica, and after teaching there two days, he left them.
21 Many faithful from Macedonia accompanied him in two ships. And all were desirous of being on Andrew's ship, to hear him. He said: 'I know your wish, but this ship is too small. Let the servants and baggage go in the larger ship, and you with me in this.' He gave them Anthimus to comfort them, and bade them go into another ship which he ordered to keep always near . . . that they might see him and hear the word of God. (This is a little confused.) And as he slept a little, one fell overboard. Anthimus roused him, saying: 'Help us, good master; one of thy servants perisheth.' He rebuked the wind, there was a calm, and the man was borne by the waves to the ship. Anthimus helped him on board and all marvelled. On the twelfth day they reached Patrae in Achaia, disembarked, and went to an inn.
22 Many asked him to lodge with them, but he said he could only go where God bade him. That night he had no revelation, and the next night, being distressed at this, he heard a voice saying: 'Andrew, I am alway with thee and forsake thee not,' and was glad.
Lesbius the proconsul was told in a vision to take him in, and sent a messenger for him. He came, and entering the proconsul's chamber found him lying as dead with closed eyes; he struck him on the side and said: 'Rise and tell us what hath befallen thee.' Lesbius said: 'I abominated the way which you teach and sent soldiers in ships to the proconsul of Macedonia to send you bound to me, but they were wrecked and could not reach their destination. As I continued in my purpose of destroying your Way, two black men (Ethiopes) appeared and scourged me, saying: "We can no longer prevail here, for the man is coming whom you mean to persecute. So to-night, while we still have the power, we will avenge ourselves on you." And they beat me sorely and left me. But now do you pray that I may be pardoned and healed.' Andrew preached the word and all believed, and the proconsul was healed and confirmed in the faith.
23 Now Trophima, once the proconsul's mistress, and now married to another, left her husband and clave to Andrew. Her husband came to her lady (Lesbius' wife) and said she was renewing her liaison with the proconsul. The wife, enraged, said: 'This is why my husband has left me these six months.' She called her steward (procurator) and had Trophima sentenced as a prostitute and sent to the brothel. Lesbius knew nothing, and was deceived by his wife, when he asked about her. Trophima in the brothel prayed continually, and had the Gospel on her bosom, and no one could approach her. One day one offered her violence, and the Gospel fell to the ground. She cried to God for help and an angel came, and the youth fell dead. After that, she raised him, and all the city ran to the sight.
Lesbius' wife went to the bath with the steward, and as they bathed an ugly demon came and killed them both. Andrew heard and said: 'It is the judgement of God for their usage of Trophima.' The lady's nurse, decrepit from age, was carried to the spot, and supplicated for her. Andrew said to Lesbius: 'Will you have her raised?' 'No, after all the ill she has done.' 'We ought not to be unmerciful.' Lesbius went to the praetorium; Andrew raised his wife, who remained shamefaced: he bade her go home and pray. 'First', she said, 'reconcile me to Trophima whom I have injured.' 'She bears you no malice.' He called her and they were reconciled. Callisto was the wife.
Lesbius, growing in faith, came one day to Andrew and confessed all his sins. Andrew said: 'I thank God, my son, that thou fearest the judgement to come. Be strong in the Lord in whom thou believest.' And he took his hand and walked with him on the shore.
24 They sat down, with others, on the sand, and he taught. A corpse was thrown up by the sea near them. 'We must learn', said Andrew, 'what the enemy has done to him.' So he raised him, gave him a garment, and bade him tell his story. He said: 'I am the son of Sostratus, of Macedonia, lately come from Italy. On returning home I heard of a new teaching, and set forth to find out about it. On the way here we were wrecked and all drowned.' And after some thought, he realized that Andrew was the man he sought, and fell at his feet and said: 'I know that thou art the servant of the true God. I beseech thee for my companions, that they also may be raised and know him.' Then Andrew instructed him, and thereafter prayed God to show the bodies of the other drowned men: thirty-nine were washed ashore, and all there prayed for them to be raised. Philopator, the youth, said: 'My father sent me here with a great sum. Now he is blaspheming God and his teaching. Let it not be so.' Andrew ordered the bodies to be collected, and said: 'Whom will you have raised first?' He said: 'Warus my foster-brother.' So he was first raised and then the other thirty-eight. Andrew prayed over each, and then told the brethren each to take the hand of one and say: 'Jesus Christ the son of the living God raiseth thee.'
Lesbius gave much money to Philopator to replace what he had lost, and he abode with Andrew.
25 A woman, Calliopa, married to a murderer, had an illegitimate child and suffered in travail. She told her sister to call on Diana for help; when she did so the devil appeared to her at night and said: 'Why do you trouble me with vain prayers? Go to Andrew in Achaia.' She came, and he accompanied her to Corinth, Lesbius with him. Andrew said to Calliopa: 'You deserve to suffer for your evil life: but believe in Christ, and you will be relieved, but the child will be born dead.' And so it was.
26 Andrew did many signs in Corinth. Sostratus the father of Philopator, warned in a vision to visit Andrew, came first to Achaia and then to Corinth. He met Andrew walking with Lesbius, recognized him by his vision, and fell at his feet. Philopator said: 'This is my father, who seeks to know what he must do.' Andrew: 'I know that he is come to learn the truth; we thank God who reveals himself to believers.' Leontius the servant of Sostratus, said to him: 'Seest thou, sir, how this man's face shineth?' 'I see, my beloved,' said Sostratus; 'let us never leave him, but live with him and hear the words of eternal life.' Next day they offered Andrew many gifts, but he said: 'It is not for me to take aught of you but your own selves. Had I desired money, Lesbius is richer.'
27 After some days he bade them prepare him a bath; and going there saw an old man with a devil, trembling exceedingly. As he wondered at him, another, a youth, came out of the bath and fell at his feet, saying: 'What have we to do with thee, Andrew? Hast thou come here to turn us out of our abodes?' Andrew said to the people: 'Fear not,' and drove out both the devils. Then, as he bathed, he told them: 'The enemy of mankind lies in wait everywhere, in baths and in rivers; therefore we ought always to invoke the Lord's name, that he may have w power over us.'
They brought their sick to him to be healed, and so they did from other cities.
28 An old man, Nicolaus, came with clothes rent and said: 'I am seventy-four years old and have always been a libertine. Three days ago I heard of your miracles and teaching. I thought I would turn over a new leaf, and then again that I would not. in this doubt, I took a Gospel and prayed God to make me forget my old devices. A few days after, I forgot the Gospel I had about me, and went to the brothel. The woman said: "Depart, old man, depart: thou art an angel of God, touch me not nor approach me, for I see in thee a great mystery." Then I remembered the Gospel, and am come to you for help and pardon.' Andrew discoursed long against incontinence, and prayed from the sixth to the ninth hour. He rose and washed his face and said: 'I will not eat till I know if God will have mercy on this man.' A second day he fasted, but had no revelation until the fifth day, when he wept vehemently and said: 'Lord, we obtain mercy for the dead, and now this man that desireth to know thy greatness, wherefore should he not return and thou heal him?' A voice from heaven said: 'Thou hast prevailed for the old man; but like as thou art worn with fasting, let him also fast, that he may be saved.' And he called him and preached abstinence. On the sixth day he asked the brethren all to pray for Nicolaus, and they did. Andrew then took food and permitted the rest to eat. Nicolaus went home, gave away all his goods, and lived for six months on dry bread and water. Then he died. Andrew was not there, but in the place where he was he heard a voice: 'Andrew, Nicolaus for whom thou didst intercede, is become mine.' And he told the brethren that Nicolaus was dead, and prayed that he might rest in peace.
29 And while he abode in that place (probably Lacedaemon) Antiphanes of Megara came and said: 'If there be in thee any kindness, according to the command of the Saviour whom thou preachest, show it now.' Asked what his story was, he told it. Returning from a journey, I heard the porter of my house crying out. They told me that he and his wife and son were tormented of a devil. I went upstairs and found other servants gnashing their teeth, running at me, and laughing madly. I went further up and found they had beaten my wife: she lay with her hair over her face unable to recognize me. Cure her, and I care nothing for the others.' Andrew said: 'There is no respect of persons with God. Let us go there.' They went from Lacedaemon to Megara, and when they entered the house, all the devils cried out: 'What dost thou here, Andrew? Go where thou art permitted: this house is ours.' He healed the wife and all the possessed persons, and Antiphanes and his wife became firm adherents.
30 He returned to Patrae where Egeas was now proconsul, and one Iphidamia, who had been converted by a disciple, Sosias, came and embraced his feet and said: 'My lady Maximilla who is in a fever has sent for you. The proconsul is standing by her bed with his sword drawn, meaning to kill himself when she expires.' He went to her, and said to Egeas: 'Do thyself no harm, but put up thy sword into his place. There will be a time when thou wilt draw it on me.' Egeas did not understand, but made way. Andrew took Maximilla's hand, she broke into a sweat, and was well: he bade them give her food. The proconsul sent him 100 pieces of silver, but he would not look at them.
31 Going thence he saw a sick man lying in the dirt begging, and healed him.
32 Elsewhere he saw a blind man with wife and son, and said: 'This is indeed the devil's work: he has blinded them in soul and body.' He opened their eyes and they believed.
33 One who saw this said: 'I beg thee come to the harbour; there is a man, the son of a sailor, sick fifty years, cast out of the house, lying on the shore, incurable, full of ulcers and worms.' They went to him. The sick man said: 'Perhaps you are the disciple of that God who alone can save.' Andrew said: 'I am he who in the name of my God can restore thee to health,' and added: 'In the name of Jesus Christ, rise and follow me.' He left his filthy rags and followed, the pus and worms flowing from him. They went into the sea, and the apostle washed him in the name of the Trinity and he was whole, and ran naked through the city proclaiming the true God.
34 At this time the proconsul's brother Stratocles arrived from Italy. One of his slaves, Alcman, whom he loved, was taken by a devil and lay foaming in the court. Stratocles hearing of it said: 'Would the sea had swallowed me before I saw this.' Maximilla and Iphidamia said: 'Be comforted: there is here a man of God, let us send for him.' When he came he took the boy's hand and raised him whole. Stratocles believed and clave to Andrew.
35 Maximilla went daily to the praetorium and sent for Andrew to teach there. Egeas was away in Macedonia, angry because Maximilla had left him since her conversion. As they were all assembled one day, he returned, to their great terror. Andrew prayed that he might not be suffered to enter the place till all had dispersed. And Egeas was at once seized with indisposition, and in the interval the apostle signed them all and sent them away, himself last. But Maximilla on the first opportunity came to Andrew and received the word of God and went home. [At about this point we must place the episodes quoted by Evodius of Uzala: see below.]
36 After this Andrew was taken and imprisoned by Egeans, and all came to the prison to be taught. After a few days he was scourged and crucified; he hung for three days, preaching, and expired, as is fully set forth in his Passion. Maximilla embalmed and buried his body.
37 From the tomb comes manna like flour, and oil: the amount shows the barrenness or fertility of the coming season -as I have told in my first book of Miracles. I have not set out his Passion at length, because I find it well done by some one else.
38 This much have I presumed to write, unworthy, unlettered, &c. The author's prayer for himself ends the book. May Andrew, on whose death-day he was born, intercede to save him.
(The Passion to which Gregory alludes is that which begins Conversante et docente'.)
Of the detached fragments and quotations which precede the Passion there are three:
(a) One is in the Epistle of Titus.
When, finally, Andrew also [John has been cited shortly before] had come to a wedding, he too, to manifest the glory of God, disjoined certain who were intended to marry each other, men and women, and instructed them to continue holy in the single state.
No doubt this refers to the story in Gregory, ch. 11. Gregory, it may be noted, has altered the story (or has used an altered text), for the marriage of cousins was not forbidden till Theodosius' time (so Flamion). He or his source has imagined the relationship between the couples; in the original Acts none need have existed: the mere fact of the marriage was enough.
(b) The next are in a tract by Evodius, bishop of Uzala, against the Manichees:
Observe, in the Acts of Leucius which he wrote under the name of the apostles, what manner of things you accept about Maximilla the wife of Egetes: who, refusing to pay her due to her husband (though the apostle has said: Let the husband pay the due to the wife and likewise the wife to the husband: 1 Cor. vii. 3), imposed her maid Euclia upon her husband, decking her out, as is there written, with wicked (lit. hostile) enticements and paintings, and substituted her as deputy for herself at night, so that he in ignorance used her as his wife.
There also is it written, that when this same Maximilla and Iphidamia were gone together to hear the apostle Andrew, a beautiful child, who, Leucius would have us understand, was either God or at least an angel, escorted them to the apostle Andrew and went to the praetorium of Egetes, and entering their chamber feigned a woman's voice, as of Maximilla, complaining of the sufferings of womankind, and of Iphidamia replying. When Egetes heard this dialogue, he went away. [These incidents must have intervened between cc. 35 and 36 of Gregory of Tours.]
(c) Evodius quotes another sentence, not certainly from the Acts of Andrew, but more in their manner than in that of John or Peter:
In the Acts written by Leucius, which the Manichees receive, it is thus written:
For the deceitful figments and pretended shows and collection (force, compelling) of visible things do not even proceed from their own nature, but from that man who of his own will has become worse through seduction.
It is obscure enough, in original and version: but is the kind of thing that would appeal to those who thought of material things and phenomena as evil.
We do not wonder that such narratives as that which Evodius quotes have been expunged, either by Gregory or his source, from the text.
The next passage is a fragment of some pages in length found by M. Bonnet in a Vatican MS. (Gr. 808) of tenth to eleventh century. There is no doubt that it is a piece of the original Acts. It is highly tedious in parts. Andrew in prison discourses to the brethren.
1 . . . is there in you altogether slackness? are ye not yet convinced of yourselves that ye do not yet bear his goodness? let us be reverent, let us rejoice with ourselves in the bountiful (ungrudging) fellowship which cometh of him. Let us say unto ourselves: Blessed is our race! by whom hath it been loved? blessed is our state! of whom hath it obtained mercy? we are not cast on the ground, we that have been recognized by so great highness: we are not the offspring of time, afterward to be dissolved by time; we are not a contrivance (product) of motion, made to be again destroyed by itself, nor things of earthly birth. ending again therein. We belong, then, to a greatness, unto which we aspire, of which we are the property, and peradventure to a greatness that hath mercy upon us. We belong to the better; therefore we flee from the worse: we belong to the beautiful, for whose sake we reject the foul; to the righteous, by whom we cast away the unrighteous, to the merciful, by whom we reject the unmerciful; to the Saviour, by whom we recognize the destroyer; to the light, by whom we have cast away the darkness; to the One, by whom we have turned away from the many; to the heavenly, by whom we have learned to know the earthly; to the abiding, by whom we have seen the transitory. If we desire to offer unto God that hath had mercy on us a worthy thanksgiving or confidence or hymn or boasting, what better cause (theme) have we than that we have been recognized by him?
2 And having discoursed thus to the brethren, he sent them away every one to his house, saying to them: Neither are ye ever forsaken of me, ye that are servants of Christ, because of the love that is in him: neither again shall I be forsaken of you because of his intercession (mediation). And every one departed unto his house: and there was among them rejoicing after this sort for many days, while Aegeates took not thought to prosecute the accusation against the Apostle. Every one of them then was confirmed at that time in hope toward the Lord, and they assembled without fear in the prison, with Maximilla, Iphidamia, and the rest, continually, being sheltered by the protection and grace of the Lord.
3 But one day Aegeates, as he was hearing causes, remembered the matter concerning Andrew: and as one seized with madness, he left the cause which he had in hand, and rose up from the judgement seat and ran quickly to the praetorium, inflamed with love of Maximilla and desiring to persuade her with flatteries. And Maximilla was beforehand with him, coming from the prison and entering the house. And he went in and said to her:
4 Maximilla, thy parents counted me worthy of being thy consort, and gave me thine hand in marriage, not looking to wealth or descent or renown, but it may be to my good disposition of soul: and, that I may pass over much that I might utter in reproach of thee, both of that which I have enjoyed at thy parents' hands and thou from me during all our life, I am come, leaving the court, to learn of thee this one thing: answer me then reasonably, if thou wert as the wife of former days, living with me in the way we know, sleeping, conversing, bearing offspring with me, I would deal well with thee in all points; nay more, I would set free the stranger whom I hold in prison: but if thou wilt not to thee I would do nothing harsh, for indeed I cannot; but him, whom thou affectionest more than me, I will afflict yet more. Consider, then, Maximilla, to whether of the two thou inclinest, and answer me to-morrow; for I am wholly armed for this emergency.
5 And with these words he went out; but Maximilla again at the accustomed hour, with Iphidamia, went to Andrew: and putting his hands before her own eyes, and then putting them to her mouth, she began to declare to him the whole rmatter of the demand of Aegeates. And Andrew answered her: I know, Maximilla my child, that thou thyself art moved to resist the whole attraction (promise) of nuptial union, desiring to be quit of a foul and polluted way of life: and this hath long been firmly held in thine (MS. mine) intention; but now thou wishest for the further testimony of mine opinion. I testify, O Maximilla: do it not; be not vanquished by the threat of Aegeates: be not overcome by his discourse: fear not his shameful counsels: fall not to his artful flatteries: consent not to surrender thyself to his impure spells, but endure all his torments looking unto us for a little space, and thou shalt see him whoily numbed and withering away from thee and from all that are akin to thee. But (For) that which I most needed to say to thee -for I rest not till I fulfil the business which is seen, and which cometh to pass in thy person- hath escaped me: and rightly in thee do I behold Eve repenting, and in myself Adam returning; for that which she suffered in ignorance, thou now (for whose soul I strive) settest right by returning: and that which the spirit suffered which was overthrown with her and slipped away from itself, is set right in me, with thee who seest thyself being brought back. For her defect thou hast remedied by not suffering like her; and his imperfection I have perfected by taking refuge with God, that which she disobeyed thou hast obeyed: that whereto he consented I flee from: and that which they both transgressed we have been aware of, for it is ordained that every one should correct (and raise up again) his own fall.
6 I, then, having said this as I have said it, would go on to speak as followeth: Well done, O nature that art being saved for thou hast been strong and hast not hidden thyself (from God like Adam)! Well done, O soul that criest out of what thou hast surfered, and returnest unto thyself ! Well done, O man that understandest what is thine and dost press on to what is thine! Well done, thou that hearest what is spoken, for I see thee to be greater than things that are thought or spoken! I recognize thee as more powerful than the things which seemed to overpower thee; as more beautiful than those which cast thee down into foulness, which brought thee down into captivity. Perceiving then, O man, all this in thyself, that thou art immaterial, holy light, akin to him that is unborn, that thou art intellectual, heavenly, translucent, pure, above the flesh, above the world, above rulers, above principalities, over whom thou art in truth, then comprehend thyself in thy condition and receive full knowledge and understand wherein thou excellest: and beholding thine own face in thine essence, break asunder all bonds -I say not only those that are of thy birth, but those that are above birth, whereof we have set forth to thee the names which are excecding great -desire earnestly to see him that is revealed unto thee, him who doth not come into being, whom perchance thou alone shalt recognize with confidence.
7 These things have I spoken of thee, Maximilla, for in their meaning the things I have spoken reach unto thee. Like as Adam died in Eve because he consented unto her confession, so do I now live in thee that keepest the Lord's commandment and stablishest thyself in the rank (dignity) of thy being. But the threats of Aegeates do thou trample down, Maximilla, knowing that we have God that hath mercy on us. And let not his noise move thee, but continue chaste- and let him punish me not only with such torments as bonds, but let him cast me to the beasts or burn me with fire, and throw me from a precipice. And what need I say? there is but this one body; let him abuse that as he will, for it is akin to himself.
8 And yet again unto thee is my speech, Maximilla: I say unto thee, give not thyself over unto Aegeates: withstand his ambushes- for indeed, Maximilla, I have seen my Lord saying unto me: Andrew, Aegeates' father the devil will loose thee from this prison. Thine, therefore, let it be henceforth to keep thyself chaste and pure, holy, unspotted, sincere, free from adultery, not reconciled to the discourses of our enemy, unbent, unbroken, tearless, unwounded, not storm-tossed, undivided, not stumbling without fellow-feeling for the works of Cain. For if thou give not up thyself, Maximilla, to what is contrary to these, I also shall rest, though I be thus forced to leave this life for thy sake that is, for mine own. But if I were thrust out hence, even I, who, it may be, might avail through thee to profit others that are akin to me, and if thou wert persuaded by the discourse of Aegeates and the flatteries of his father the serpent, so that thou didst turn unto thy former works, know thou that on thine account I should be tormented until thou thyself sawest that I had contemned life for the sake of a soul which was not worthy.
9 I entreat, therefore, the wise man that is in thee that thy mind continue clear seeing. I entreat thy mind that is not seen, that it be preserved whole: I beseech thee, love thy Jesus, and yield not unto the worse. Assist me, thou whom I entreat as a man, that I may become perfect: help me also, that thou mayest recognize thine own true nature: feel with me in my suffering, that thou mayest take knowledge of what I suffer, and escape suffering see that which I see, and thou shalt be blind to what thou seest: see that which thou shouldst, and thou shalt not see that thou shouldst not: hearken to what I say, and cast away that which thou hast heard.
10 These things have I spoken unto thee and unto every one that heareth, if he will hear. But thou, O Stratocles, said he, looking toward him, Why art thou so oppressed, with many tears and groanings to be heard afar off? what is the lowness of spirit that is on thee? why thy much pain and thy great anguish? dost thou take note of what is said, and wherefore I pray thee to be disposed in mind as my child? (or, my child, to be composed in mind): dost thou perceive unto whom my words are spoken? hath each of them taken hold on thine understanding? have they whetted (MS. touched) thine intellectual part? have I thee as one that hath hearkened to me? do I find myself in thee? is there in thee one that speaketh whom I see to be mine own? doth he love him that speaketh in me and desire to have fellowship with him? doth he wish to be made one with him? doth lie hasten to become his friend? doth he yearn to be joined with him? doth he find in him any rest? hath he where to lay his head? doth nought oppose him there? nought that is wroth with him, resisteth him, hateth him, fleeth from him, is savage, avoideth, turneth away, starteth off, is burdened, maketh war, talketh with others, is flattered by others, agreeth with others? Doth nothing else disturb him? Is there one within that is strange to me? an adversary, a breaker of peace, an enemy, a cheat, a sorcerer, a crooked dealer, unsound, guileful, a hater of men, a hater of the word, one like a tyrant, boastful, puffed up, mad, akin to the serpent, a weapon of the devil, a friend of the fire, belonging to darkness? Is there in thee any one, Stratocles, that cannot endure my saying these things? Who is it? Answer: do I talk in vain? have I spoken in vain? Nay, saith the man in thee, Stratocles, who now again weepeth.
11 And Andrew took the band of Stratocles and said: I have him whom I loved; I shall rest on him whom I look for; for thy yet groaning, and weeping without restraint, is a sign unto me that I have already found rest, that I have not spoken to thee these words which are akin to me, in vain.
12 And Stratocles answered him: Think not, most blessed Andrew, that there is aught else that afflicteth me but thee; for the words that come forth of thee are like arrows of fire shot against me, and every one of them reacheth me and verily burneth me up. That part of my soul which inclineth to what I hear is tormented, divining the affliction that is to follow, for thou thyself departest, and, I know, nobly: but hereafter when I seek thy care and affection, where shall I find it, or in whom? I have received the seeds of the words of salvation, and thou wast the sower: but that they should sprout up and grow needs none other but thee, most blessed Andrew. And what else have I say to thee but this? I need much mercy and help from thee, to become worthy of the seed I have from thee, which will not otherwise increase perpetually or grow up into the light except thou willest it, and prayest for them and for the whole of me.
13 And Andrew answered him: This, my child, was what I beheld in thee myself. And I glorify my Lord that my thought of thee walked not on the void, but knew what it said. But that ye may know the truth, to-morrow doth Aegeates deliver me up to be crucified: for Maximilla the servant of the Lord will enrage the enemy that is in him, unto whom he belongeth, by not consenting to that which is hateful to her; and by turning against me he will think to console himself.
14 Now while the apostle spake these things, Maximilla was not there, for she having heard throughout the words wherewith he answered her, and being in part composed by them, and of such a mind as the words pointed out, set forth not inadvisedly nor without purpose and went to the praetorium. And she bade farewell to all the life of the flesh, and when Aegeates brought to her the same demand which he had told her to consider, whether she would lie with him, she rejected it- and thenceforth he bent himself to putting Andrew to death, and thought to what death he should expose him. And when of all deaths crucifixion alone prevailed with him, he went away with his like and dined; and Maximilla, the Lord going before her in the likeness of Andrew, with Iphidamia came back to the prison- and there being therein a great gathering of the brethren, she found Andrew discoursing thus:
15 I, brethren, was sent forth by the Lord as an apostle unto these regions whereof my Lord thought me worthy, not to teach any man, but to remind every man that is akin to such words that they live in evils which are temporal, delighting in their injurious delusions: wherefrom I have always exhorted you also to depart, and encouraged you to press toward things that endure, and to take flight from all that is transitory (flowing)- for ye see that none of you standeth, but that all things, even to the customs of men, are easily changeable. And this befalleth because the soul is untrained and erreth toward nature and holdeth pledges toft its error. I therefore account them blessed who have become obedient unto the word preached, and thereby see the mysteries of their own nature; for whose sake all things have been builded up.
16 I enjoin you therefore, beloved children, build yourselves firmly upon the foundation that hath been laid for you, which is unshaken, and against which no evil- willer can conspire. Be then, rooted upon this foundation: be established, remembering what ye have seen (or heard) and all that hath come to pass while I walked with you all. Ye have seen works wrought through me which ye have no power to disbelieve, and such signs come to pass as perchance even dumb nature will proclaim aloud; I have delivered you words which I pray may so be received by you as the words themselves would have it. Be established then, beloved upon all that ye have seen, and heard, and partaken of. And God on whom ye have believed shall have mercy on you and present you lmto himself, giving you rest unto all ages.
17 Now as for that which is to befall me, let it not really trouble you as some strange spectacle, that the servant of God unto whom God himself hath granted much in deeds and words, should by an evil man be driven out of this temporal life: for not only unto me will this come to pass, but unto all them that have loved and believed on him and confess him. The devil that is wholly shameless will arm his own children against them, that they may consent unto him; and he will not have his desire. And wherefore he essayeth this I will tell you. From the beginning of all things, and if I may so say, since he that hath no beginning came down to be under his rule, the enemy that is a foe to peace driveth away from (God) such a one as doth not belong indeed to him, but is some one of the weaker sort and not fully enlightened (?), nor yet able to recognize himself. And because he knoweth him not, therefore must he be fought against by him (the devil). For he, thinking that he possesseth him and is his master for ever, opposeth him so much, that he maketh their enmity to be a kind of friendship: for suggesting to him his own thoughts, he often portrayeth them as pleasurable and specious (MS. deceitful), by which he thinketh to prevail over him. He was not, then, openly shown to be an enemy, for he feigned a friendship that was worthy of him.
18 And this his work he carried on so long that he (man) forgat to recognize it, but he (the devil) knew it himself: that is, he, because of his gifts . But when the mystery of grace was lighted up, and the counsel of rest manifested, and the light of the word shown, and the race of them that were saved was proved, warring against many pleasures, the enemy himself despised, and himself, through the goodness of him that had mercy on us, derided because of his own gifts, by which he had thought to triumph over man- he began to plot against us with hatred and enmity and assaults; and this hath he dctcrmined, not to cease from us till he thinketh to separate us (from God).
For before, our enemy was without care, and offered us a feigned friendship which was worthy of him, and was able not to fear that we, deceived by him, should depart from him. But when the light of dispensation was kindled, it made , I say not stronger, . For it exposed that part of his nature which was hidden and which thought to escape notice, and made it confess what it is.
Knowing therefore, brethren, that which shall be, let us be vigilant, not discontented, not making a proud figure, not carrying upon our souls marks of him which are not our own: but wholly lifted upward by the whole word, let us all gladly await the end, and take our flight away from him, that he may be henceforth shown as he is, who our nature unto (or against) our . . .
THE MARTYRDOM
The original text of this, as Flamion shows, has to be picked out of several Greek and Latin authorities.
Bonnet prints the Martyrdom in several forms (Act. Apost. Apocr. ii. 1): on pp. 1-37 we have the Passion in three texts.
The uppermost is the Latin letter of the presbyters and deacons of Achaia. This, as Bonnet has proved, is the original of the two Greek versions printed below it. The first editors of this Letter thought it might be a genuine document. But it is really an artificial thing. The greater part of it consists of a dialogue between Andrew and Aegeates: the narrative of the actual Passion is rather brief.
Of the two Greek versions, the first, which begins "ha tois ophthalmois"(greek) is a faithful version of the Latin.
The other, which begins "haper tois ophthalmois"(greek) has a number of insertions taken from the original Acts, ultimately, perhaps through the medium of a 'Passion', circulated separately, such as we have had in the cases of John, Paul, and Peter. This text is called by Flamion the Epitre grecque. Ep. gr.
On pp. 38-45 follows the fragment of discourses which has just been translated. Very likely this is a relic of a separate Passion cut off from the end of the original Acts.
On pp. 46-57 is the 'Martyrium prius'. This tells (after speaking of the dispersion of the apostles) of the cure and conversion of Lesbius, destruction of temples, dismissal of Lesbius by Caesar, vision of Andrew that Aegeates is to put him to death, arrest of Andrew, and martyrdom. It contains many speeches. This is Mart. 1.
On pp. 58-64 is the 'Martyrium alterum' in two texts, which begins at once with the arrest of the apostle by Aegeates- after he has spent the night in discoursing to the brethren.
Mart. II, A, B are the two texts of this. Besides these Bonnet has published in the Analecta Bollandiana and separately (as Supplementum Codicis Apocryphi, ii, 1895) thc following documents:
1 Acts of Andrew with Encomium: called for short Laudatio, which recounts the journeys at considerable length, and some of thc miracles which we have seen in Gregory, and then the Passion (cc. 44-9) and the Translation to Constantinople.
2. A Greek Martyrdom, of which cc. 1-8 recount the journeys, and from 9 onwards the Passion, with a good deal of matter from the original Acts. This is called Narratio.
3. A Latin Passion- that known to Gregory, which begins Conversante et docente: it forms the end of Book III of Abdias' Historia Apostolica, and is there tacked on to Gregory's book of Miracles.
Using all these sources, Flamion has with great pains indicated which portions he assigns to the original Acts, and I shall follow him here. The resultant text is a kind of mosaic, of which the sources shall be indicated in the margin.
And after he had thus discoursed throughout the night to the brethren, and praved with them and committed them unto the Lord, early in the morning Aegeates the proconsul sent for the apostle Andrew out of the prison and said to him: The end of thy judgement is at hand, thou stranger, enemy of this present life and foe of all mine house. Wherefore hast thou thought good to intrude into places that are not thine, and to corrupt my wife who was of old obedient unto me? why hast thou done this against me and against all Achaia ? Therefore shalt thou receive from me a gift in recompense of that thou hast wrought against me.
And he commanded him to be scourged by seven men and afterward to be crucified: and charged the executioners that his legs should be left unpierccd, and so he should be hanged up: thinking by this means to torment him the more.
Now the report was noised throughout all Patrae that the stranger, the righteous man, the servant of Christ whom Aegeates held prisoner, was being crucified, having done nothing amiss: and they ran together with one accord unto the sight, being wroth with the proconsul because of his impious judgement.
And as the executioners led him unto the place to fulfil that which was commanded them, Stratocles heard what was come to pass, and ran hastily and overtook them, and beheld the blessed Andrew violently haled by the executioners like a malefactor. And he spared them not, but beating every one of them soundly and tearing their coats from top to bottom, he caught Andrew away from them, saying: Ye may thank the blessed man who hath instructed me and taught me to refrain from extremity of wrath: for else I would have showed you what Stratocles is able to do, and what is the power of the foul Aegeates. For we have learnt to endure that which others inflict upon us. And he took the hand of the apostle and went with him to the place by the sea-shore where he was to be crucified.
But the soldiers who had received him from the proconsul left him with Stratocles, and returned and told Aegeates, saying: As we went with Andrew Stratocles prevented us, and rent our coats and pulled him away from us and took him with him, and lo, here we are as thou seest. And Aegeates answered them: Put on other raiment and go and fulfil that which I commanded you, upon the condemned man: but be not seen of Stratocles, neither answer him again if he ask aught of you; for I know the rashness of his soul, what it is, and if he were provoked he would not even spare me. And they did as Aegeates said unto them.
But as Stratocles went with the apostle unto the place appointed, Andrew perceived that he was wroth with Aegeates and was reviling him in a low voice, and said unto him: My child Stratocles, I would have thee henceforth possess thy soul unmoved, and remove from thyself this temper, and neither be inwardly disposed thus toward the things that seem hard to thee, nor be inflamed outwardly: for it becometh the servant of Jesus to be worthy of Jesus. And another thing will I say unto thee and to the brethren that walk with me: that the man that is against us, when he dareth aught against us and findeth not one to consent unto him, is smitten and beaten and wholly deadened because he hath not accomplished that which he undertook; let us therefore, little children, have him alway before our eyes, lest if we fall asleep he slaughter us (you) like an adversary.
And as he spake this and yet more unto Stratocles and them that were with him, they came to the place where he was to be crucified: and (seeing the cross set up at the edge of the sand by the sea-shore) he left them all and went to the cross and spake unto it (as unto a living creature, with a loud voice):
Hail, O cross, yea be glad indeed! Well know I that thou shalt henceforth be at rest, thou that hast for a long time been wearied, being set up and awaiting me. I come unto thee whom I know to belong to me. I come unto thee that hast yearned after me. I know thy mystery, for the which thou art set up: for thou art planted in the world to establish the things that are unstable: and the one part of thee stretcheth up toward heaven that thou mayest signify the heavenly word (or, the word that is above) (the head of all things): and another part of thee is spread out to the right hand and the left that it may put to flight the envious and adverse power of the evil one, and gather into one the things that are scattered abroad (or, the world): And another part of thee is planted in the earth, and securely set in the depth, that thou mayest join the things that are in the earth and that are under the earth unto the heavenly things (Laud. that thou mayest draw up them that be under the earth and them that are held in the places beneath the earth, and join, &c.).
O cross, device (contrivance) of the salvation of the Most High! O cross, trophy of the victory [of Christ] over the enemies! O cross, planted upon the earth and having thy fruit in the heavens! O name of the cross, filled with all things (lit. a thing filled with all).
Well done, O cross, that hast bound down the mobility of the world (or, the circumference)! Well done, O shape of understanding that hast shaped the shapeless (earth?)! Well done, O unseen chastisement that sorely chastisest the substance of the knowledge that hath many gods, and drivest out from among mankind him that devised it! Well done, thou that didst clothe thyself with the Lord, and didst bear the thief as a fruit, and didst call the apostle to repentance, and didst not refuse to accept us!
But how long delay I, speaking thus, and embrace not the cross, that by the cross I may be made alive, and by the cross (win) the common death of all and depart out of life?
Come hitller ye ministers of joy unto me, ye servants of Aegeates: accomplish the desire of us both, and bind the lamb unto the wood of suffering, the man unto the maker, the soul unto the Saviour.
And the blessed Andrew having thus spoken, standing upon the earth, looked earnestly upon the cross, and bade the brethren that the executioners should come and do that which was commanded them; for they stood afar off.
And they came and bound his hands and his feet and nailed them not; for such a charge had they from Aegeates; for he wished to afflict him by hanging him up, and that in the night he might be devoured alive by dogs (Laud. that he might be wearied out and permit Maximilla to live with him). And they left him hanging and departed from him.
And when the multitudes that stood by of them that had been made disciples in Christ by him saw that they had done unto him none of the things accustomed with them that are crucified, they hoped to hear something again from him. For as he hung, he moved his head and smiled. And Stratocles asked him, saying: Wherefore smilest thou, servant of God? thy laughter maketh us to mourn and weep because we are bereaved of thee. And the blessed Andrew answered him: Shall I not laugh, my son Stratocles, at the vain assault (ambush) of Aegeates, whereby he thinketh to punish us? we are strangers unto him and his conspiracics. He hath not to hear; for if he had, he would have heard that the man of Jesus cannot be punished, because he is henceforth known of him.
And thereafter he spake unto them all in common, for the heathen also were come together, being wroth at the unjust judgement of Aegeates.
Ye men that are here present, and women and children, old and young, bond and free, and all that will hear, take ye no heed of the vain deceit of this present life, but heed us rather who hang here for the Lord's sake and are about to depart out of this body: and renounce all the lusts of the world and contemn (spit upon) the worship of the abominable idols, and run unto the true worshipping of our God that lieth not, and make yourselves a temple pure and ready to receive the word. (Narr. then becomes obviously late: Ep. Gr., which is far shorter, ends: And hasten to overtake my soul as it hasteneth toward heavenly things, and in a word despise all temporal things, and establish your minds as men believing in Christ.)
And the multitudes hearing the things which he spake departed not from the place; and Andrew continued speaking yet more unto them, for a day and a night. And on the day following, beholding his endurance and constancy of soul and wisdom of spirit and strength of mind, they were wroth, and hastened with one accord unto Aegeates, to the judgement-seat where he sat, and cried out against him, saying: What is this judgement of thine, O proconsul ? thou hast ill judged! thou hast condemned unjustly: thy court is against law! What evil hath this man done? wherein hath he offended? The city is troubled: thou injurest us all! destroy not Caesar's city! give us the righteous man! restore us the holy man! slay not a man dear to God! destroy not a man gentle and pious! lo, two days is he hanged up and yet liveth, and hath tasted nothing, and yet refresheth all us with his words, and lo, we believe in the God whom he preacheth. Take down the righteous man and we will all turn philosophers; loose the chaste man and all Patrae will be at peace, set free the wise man and all Achaia shall be set free by him! (or, obtain mercy.)
But when at the first Aegeates would not hear them, but beckoned with the hand to the people that they should depart, they were filled with rage and were at the point to do him violence, being in number about two thousand (Narr., Ep. Gr., Mart. II: 20,000).
And when the proconsul saw them to be after a sort mad, he feared lest there should be a rising against him, and rose up from the judgement-seat and went with them, promising to release Andrew. And some went before and signified to the apostle and to the rest of the people that were there, wherefore the proconsul was coming. And all the multitude of the disciples rejoiced together with Maximilla and Iphidamia and Stratocles.
But when Andrew heard it, he began to say: O the dullness and disobedience and simplicity of them whom I have taught! how much have I spoken, and even to this day I have not persuaded them to flee from the love of earthly things! but they are yet bound unto them and continue in them, and will not depart from them. What meaneth this affection and love and sympathy with the flesh? how long heed ye worldly and temporal things? how long understand ye not the things that be above us, and press not to overtake them? Ieave me henceforth to be put to death in the manner which ye behold, and let no man by any means loose me from these bonds, for so is it appointed unto me to depart out of the body and be present with the Lord, with whom also I am crucified. And this shall be accomplished.
And he turned unto Aegeates and said with a loud voice: Wherefore art thou come, Aegeates, that art an alien unto me? what wilt thou dare afresh, what contrive, or what fetch? tell us that thou hast repented and art come to loose us? nay, not if thou repentest, indeed, Aegeates, will I now consent unto thee, not if thou promise me all thy substance will I depart from myself, not if thou say that thou art mine will I trust thee. And dost thou, proconsul, loose him that is bound? him that hath been set free? that hath been recognized by his kinsman? that hath obtained mercy and is beloved of him? dost thou loose him that is alien to thee? the stranger? that only appeareth to thee? I have one with whom I shall be for ever, with whom I shall converse for unnumbered ages. Unto him do I go, unto him do I hasten, who made thee also known unto me, who said to me: Understand thou Aegeates and his gifts let not that fearful one afright thee, nor think that he holdeth thee who art mine. He is thine enemy: he is pestilent, a deceiver, a corrupter, a madman, a sorcerer, a cheat, a murderer, wrathful, without compassion. Depart therefore from me, thou worker of all iniquity. (Ep. Gr. He is thine enemy. Therefore I know thee, through him that permitted me to know. I depart from thee. For I and they that are akin to me hasten toward that which is ours, and leave thee to be what thou wast, and what thou knowest not thyself to be.)
And the Proconsul hearing this stood speechless and as it were beside himself; but as all the city made an e uproar that he should loose Andrew, he drew near to the cross to loose him and take him down. But the blessed Andrew cried out with a loud voice: Suffer not Lord, thine Andrew that hath been bound upon thy cross, to be loosed again; give not me that am upon thy mystery to the shameless devil; O Jesu Christ, let not thine adversary loose him that is hung upon thy grace; O Father, let not this mean (little) one humble any more him that hath known thy greatness. But do thou, Jesu Christ, whom I have seen, whom I hold, whom I love, in whom I am and shall be, receive me in peace into thine everlasting tabernacles, that by my going out there may be an entering in unto thee of many that are akin to me, and that they may rest in thy majesty. And having so said, and yet more glorified the Lord, he gave up the ghost, while we all wept and lamented at our parting from him.
And after the decease of the blessed Andrew, Maximilla together with Stratocles, caring nought for them that stood by, drew near and herself loosed his body: and when it was evening she paid it the accustomed care and buried it (hard by the sea-shore). And she continued separate from Aegeates because of his brutal soul and his wicked manner of life: and she led a reverend and quiet life, filled with the love of Christ, among the brethren. Whom Aegeates solicited much, and promised that she should have the rule over his affairs; but being unable to persuade her, he arose in the dead of night and unknown to them of his house cast himself down from a great height and perished.
But Stratocles, which was his brother after the flesh, would not touch aught of the things that were left of his substance; for the wretched man died without offspring: but said: Let thy goods go with thee, Aegeates.
For of these things we have no need, for they are polluted; but for me, let Christ be my friend and I his servant, and all my substance do I offer unto him in whom I have believed, and I pray that by worthy hearing of the blessed teaching of the apostle I may appear a partaker with him in the ageless and unending kingdom. And so the uproar of the people ceased, and all were glad at the amazing and untimely and sudden fall of the impious and lawless Aegeates.
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