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THE 


ANTE-NICENE  FATHERS 


TRANSLATIONS  OF 


The    Writings  of  the  Fathers  down  to  A.D.  J2^. 


THE    REV.    ALEXANDER    ROBERTS.    D.D., 

AND 

JAMES    DONALDSON,   LL.D^ 

EDITORS. 


AMERICAN  REPRINT  OF  THE  EDINBURGH  EDITION. 


REVISED    AND    CHRONOLOGICALLY   ARRANGED,   WITH   BRIEF   PREFACES   AND 

OCCASIONAL    NOTES 

BY 

A.  CLEVELAND    COXE,  D.D. 


VOLUME     VIII. 

THe  TWELVE  PATRIARCHS.  EXCERPTS  AMD  EPISTLES.  THE  CLEMEHTIMA.  APOCRYPHA.  DECRETALS. 
MEMOIRS  OF  EDESSA  AND  SYRIAC  DOCUMENTS,  REMAINS  OF  THE  FIRST  AGES. 


AUTHORIZED   EDITION. 


NEW   YORK: 
CHARLES    SCRIBNER'S    SONS. 

1903. 


COPYRIOHT,  1SS6,  BT 

THE  CHRISTIAN  UTERATURE  COMPANV, 


::•.* 


•  ••••  •••• 

•  •  •  •• •• * 

.  .     •  •  •  •  •  • 

-*••    :...v , 

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.••  •  ••••• 

•  ••*• 


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.  .  •        •  •  "T  •  •  •  •  •  • 

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•  •  •  • 

•  •  •  • 

•  •  •  • 


•  • 


FATHERS  OF  THE  THIRD  AND  FOURTH  CENTURIES 


THE  TWELVE  PATRIARCHS,  EXCERPTS  AND  EPISTLES,  THE  CLEMENTINA,  APOCRYPHA, 

DECRETALS,  MEMOIRS  OF  EDESSA  AND  SYRIAC  DOCUMENTS, 

REMAINS  OF  THE  FIRST  AGES. 


AMERICAN  EDITION. 


CHRONGIjOGICALLT  ARRANGED,  WITH  NOTES,  PREFACES,  AND  BLUCIDATlONak 


BY 


A.  CLEVELAND  COXE,  D.D. 


Tte  NicEMB  CooHau 


^'L^^O 


..'    •  •  ^. 


\ 


INTRODUCTORY  NOTICE 


•«W4«^ 


This  volume  completes  the  American  series,  according  to  onr  agreement    Biit  Itirill  be 

found  to  afford  much  material  over  and  above  what  was  promised,  and  the  editorial  labour  it  has 

exacted  has  been  much  greater  than  might  at  first  be  suspected.    The  Bibliography  with  which 

the  work  is  supplemented,  and  which  is  the  original  work  of  Dr.  Riddle,  has  been  necessarily 

thrown  into  the  Index  by  the  overgrowth  of  tfiis  volume  in  original  matter. 

The  Apocryphal  works  of  the  Edinburgh  coUection  have  been  here  brought  together,  and 
"  Fragments  "  have  been  sifted,  and  arranged  on  a  plan  strictly  practical.    To  my  valued  collabo^ 
rator  Dr.  Riddle  I  have  committed  a  task  which  demanded  a  specialist  of  his  eminent  qualifica- 
tions.   He  has  had,  almost  exclusively,  the  task  of  editing  the  P^eudo- Clementina  and  ^ 
Apocryphal  New  Testament     To  myself  I  assigned  :the  Thvelve  Patriarchs  and  Excerpts,  tiw^ 
Edessene  Memoirs  and  other  Syriac  Fragments y  the  False  Decretals,  and  the  Remains  of  the  First 
Ages,    I  have  reserved  this  retrospect  of  historic  truth  and  testimony  to  complete  the  volume. 
As  in  music  the  tune  ends  on  tiie  note  with  which  it  began,  so,  after  the  greater  part  of  the 
volume  had  been  surrendered  to  forgery  and  fiction  (valuable,  indeed,  for  purposes  of  comparison 
and  reference,  but  otherwise  unworthy  of  a  place  among  primitive  witnesses),  I  felt  it  refreshing  to 
return  to  genuine  writings  and  to  authentic  histories.    The  pages  of  Melito  and  others  will  restore 
something  of  the  flavour  of  the  Apostolic  Fathers  to  our  taste,  and  the  student  will  not  close  his 
review  of  the  Ante-Nicene  Fathers  with  last  impressions  derived  only  from  their  fraudulent 
imitators  and  corrupters. 

The  editor-in-chief  renews  his  grateful  acknowledgments  to  those  who  have  aided  him  in  his 
undertaking,  with  whose  honoured  names  the  reader  is  abeady  acquainted.    Nor  can  he  omit  an 
expression  of  thanks  to  the  reverend  brother '  to  whom  the  hard  work  of  the  Indexes  has  been 
chiefly  committed.    It  would  be  equally  unjust  not  to  mention  his  obligations  to  the  meritorious 
press  which  has  produced  these  pages  with  a  general  accuracy  not  easily  ensured  under  difficul- 
ties such  as  have  been  inseparable  from  this  undertaking.'    The  support  which  has  been  liberally 
afforded  to  the  enterprise  by  Christians  of  divers  names  and  communions  ought  not  to  be  recog- 
nised by  words  of  mere  recognition :  it  is  a  token  of  their  common  interest  in  a  common  origin, 
and  a  sign,  perhaps,  of  a  longing  for  that  precious  unity  and  brotherhood  which  was  the  glory  of 
the  martyr  ages,  for  which  all  should  unite  in  praise  to  God.    To  the  Christian  press  a  grateful 
tribute  is  due  from  the  editor  and  his  publishers  alike ;  more  especially  as  it  has  encouraged,  so 
generally,  the  production  of  another  series,  of  which  the  first  volume  has  already  appeared,  and 
which  will  familiarize  the  minds  and  hearts  of  thousands  with  the  living  thought  and  burning  piety 
of  those  great  doctors  of  the  post-Nicene  period,  to  whom  the  world  owes  such  immense  obliga- 
tions, but  who  have  been  so  largely  unknown  to  millions  even  of  educated  men,  except  as  bright 
and  shining  names. 

It  is  a  cheering  token,  that,  while  the  superficial  popular  mind  may  even  be  disposed  to  regard 

t  Tbe  Rev.  C.  W.  Hayes,  M.A.,  of  Westfield,  N.Y.  *  The  Boston  Press  of  Rand  Avery  Companj. 

T 


vi  INTRODUCTORY  NOTICK 

this  collection  as  a  mere  musetun  of  fossils,  having  little  or  no  connection  with  anything  that 
interests  our  age,  there  is  a  twofold  movement  towards  a  fresh  investigation  of  the  past,  which  it 
seems  providentially  designed  to  meet  Thus,  among  Christians  there  is  a  general  appetite  for 
the  study  of  primitive  antiquity,  stimulated  by  the  decadence  of  the  Papacy,  and  by  the  agita- 
tions concerning  the  theology  of  the  future  which  have  arisen  in  Reformed  communions; 
while,  on  the  other  hand,  scientific  thought  has  pushed  inquuy  as  to  the  sources  of  the  world's 
enlightenment,  and  has  found  them  just  here,  —  in  the  school  of  Alexandria,  and  in  the  Christian 
writers  of  the  first  three  centuries.  "  It  is  instructive,"  says  a  forcible  thinker,'  and  a  disciple  of 
Darwin  and  Huxley, ''  to  note  how  closely  Athanasius  approaches  the  confines  of  modem  scien- 
tific thought"  And  again  he  says :  "  The  intellectual  atmosphere  of  Alexandria  for  two  centuries 
before  and  three  centuries  after  the  time  of  Christ  was  more  modem  than  anything  that  followed, 
down  to  the  days  of  Bacon  and  Descartes." 

It  would  be  unmanly  in  the  editor  to  speak  of  the  diflSculties  and  hindrances  through  which 
he  has  been  forced  to  push  on  his  work,  while  engaged  in  other  and  very  sacred  duties.  The 
conditions  which  alone  could  justify  the  publishers  in  the  venture  were  quite  inconsistent  with 
such  an  editorial  performance  as  might  satisfy  his  own  ideas  of  what  should  be  done  with  such 
materials.  Four  years  instead  of  two,  he  fdt,  should  be  bestowed  on  such  a  work ;  and  he 
thought  that  two  years  might  suffice  only  in  case  a  number  of  collaborators  could  be  secured  for 
simultaneous  employment.  When  it  was  found  that  such  a  plan  was  impracticable,  and  that  the 
idea  must  be  abandoned  if  not  undertaken  and  carried  forward  as  it  has  been,  then  the  writer  most 
reluctantly  assumed  his  great  responsibility  in  the  fear  of  God,  and  in  dependence  on  His  loving- 
kindness  and  tender  mercy.  Of  the  result,  he  can  only  say  that  *^  he  has  done  what  he  could  " 
in  the  circumstances.  He  is  rewarded  by  the  consciousness  that  at  least  he  has  enabled  many 
an  American  divine  and  scholar  to  avail  himself  of  the  labours  of  the  Edinburgh  translators,  and 
to  feel  what  is  due  to  them,  when,  but  for  this  publication,  he  must  have  remained  in  ignorance 
of  what  their  erudition  has  achieved  and  contributed  to  Christian  learning  in  the  English  tongue. 

And  how  sweet  and  invigorating  has  been  his  task,  as  page  after  page  of  these  treasures  of 
antiquity  has  passed  under  his  hand  and  eye  1  With  unfailing  appetite  he  has  risen  before  day- 
light to  his  work ;  and  &r  into  the  night  he  has  extended  it,  with  ever  fresh  interest  and  delight 
Obliged  very  often  to  read  his  proofe,  or  prepare  his  notes,  at  least  in  their  first  draught,  while 
journeying  by  land  or  by  water,  he  has  generally  found  in  such  employments,  not  additional 
fatigue,  but  a  real  comfort  and  resource,  a  balance  to  other  cares,  and  a  sweet  preparation  and 
invigoration  for  other  labours.  Oh,  how  much  he  owes,  under  God,  to  these  ''guides,  philoso- 
phers, and  friends,"  —  these  Fathers  of  old  time, — and  to  "  their  Father  and  our  Father,  their  God 
and  our  God  "  I  What  love  is  due  from  all  who  love  Christ,  for  the  words  they  have  spoken,  and 
the  deeds  they  have  done,  to  assure  us  that  the  Everlasting  Word  is  He  to  whom  alone  we  can  go 
for  the  words  of  life  eternal  I 

A,C.  a 

>  John  FIske,  Tkt  td§a  ^  GhI,  Bottoo,  x886,  pp.  73*  ^ 


CONTENTS  OF  VOLUME  VIII. 


PAGB 

I.     THE  TESTAMENTS  OF  THE  TWELVE  PATRIARCHS      .....  i 

II.     EXCERPTS  OF  THEODOTUS 39 

[II-     TWO  EPISTLES  CONCERNING  VIRGINITY 51 

IV.     PSEUDO-CLEMENTINE  LITERATURE.    Rbcognitions  of  Clement    .       .  75 

The  Clementine  HomuES 215 

V.    APOCRYPHA  OF  THE  NEW  TESTAMENT.    The  Protevangelium  of  James,  361 

The  Gospel  of  Pseudo-Matthew 368 

The  Gospel  of  the  Nativity  of  Mary 384 

The  History  of  Joseph  the  Carpenter 388 

The  Gospel  of  Thomas •       •  395 

The  Arabic  Gospel  of  the  Infancy  of  the  Saviour 405 

The  Gospel  of  Nicodemus 416 

The  Letter  of  Pontius  Pilats  concerning  our  Lord  Jesus  Christ  .       .  459 

The  Report  of  Pilate  the  Procurator  concerning  our  Lord  Jesus  Christ,  460 

The  Report  of  Pontius  Pilate 462 

The  Giving  up  of  Pontius  Pilate 464 

The  Death  op  Pilate 466 

The  Narrative  op  Joseph «       •       •  468 

The  Avenging  of  the  Saviour •       •       •       •       •  472 

Acts  of  the  Holy  Apostles  J^eter  and  Paul        ••••..  477 

Acts  of  Paul  and  Thecla 487 

The  Acts  of  Barnabas •       •       •       •  493 

The  Acts  of  Philip •       .       •  497 

Acts  and  Martyrdom  of  the  Holy  Apostle  Andrew 511 

Acts  of  Andrew  and  Matthias .       •       •       •517 

Acts  of  Peter  and  Andrew =       .       .       .  526 

Acts  and  Martyrdom  of  St.  Matthew  the  Apostle 528 

Acts  of  the  Holy  Apostle  Thomas 535 

Consummation  of  Thomas  the  Apostle 550 

Martyrdom  of  the  Holy  and  Glorious  Apostle  Bartholomew      •       .  553 

Acts  of  the  Holy  Apostle  Thadd^us 558 

Acts  of  the  Holy  Apostle  and  Evangelist  John  the  Theologian.       .  560 

Revelation  of  Moses 565 

Revelation  of  Esdras 571 

Revelation  of  Paul 575 

Revelation  of  John .  582 

The  Book  of  John  concerning  the  Falling  Asleep  of  Mary      .       .       .587 
The  Passing  of  Mary .592 

▼u 


0»» 


viu  CONTENTS  OF  VOLUME  VIIL 


VL    THE  DECRETALS.    The  ErvruB  or  Fane  ZkHRXoni 609 

The  EnsTLES  or  Pore  Calurts •••  613 

The  EnsTLE  or  Pore  Ukbah  Fbst ••••  619 

The  Epistles  or  Pors  PdoniAsas ••••  622 

The  Epistle  or  Pope  Asttexus 626 

The  Epistles  or  Pope  Fabluv 630 

Decrees  or  Pope  Yamia% 64a 

VIL    MEMOIRS  OF   EDESSA  AND  ANCIENT   STRIAC  DOCUXESTS.     Tmt 

Stoet  covcEKjnvG  the  Kixg  or  Edtcta     •••••••  651 

A  CAjmcLE  OP  Mab  Jacob  the  TEachee  oar  FnrsiA        .       •       •       •       .  654. 
Extracts  peom  Vaeiocs  Books  covceesihg  Abgae  the  Kisg  axd  Addcos 

THE  Apostle •••••••  655 

The  Teachixg  or  Adomvs  the  Afostle      •••••••  65/ 

The  Teachihg  CfF  the  Apostles  ••••••••••  667 

The  Teachdig  or  Satox  Cephas  or  the  Orrr  or  Rome    .       •       •       •       •  673 

Acts  op  Shaebo. 676 

The  Maetyedom  of  Baxsamta 685 

Maetyeoom  op  Habib  the  Deaoobt 690 

Mabttrdom  op  the  Holt  Cokpesbohb  Sbamoha,  Gusia,  axd  Hard  .  696 

Moses  op  Chorere 702- 

HoHiLT  OR  Habib  the  Martyr 708^ 

Homily  or  Guria  ard  Shamura 714. 

Bardesar ••••  723. 

A  Letter  of  Mara,  Son  or  Seraprmt •      •  735 

Ambrose •••  739 

VIIL    REMAINS  OF  THE  SECOND  AND  THIRD  CENTURIES       .       •       •       .  74s 


THE  TESTAMENTS  OF  THE  TWELVE  PATRIARCHS. 


fTBANSLATBD  BY  THE  REV.  ROBERT  SINKERt  HA,  TRmiTY  COLLEGE,  CAMBRIDGE.] 


INTRODUCTORY  NOTICE 


to 


THE  TESTAMENTS  OF  THE  TWELVE  PATRIARCHS. 


This  verjr  curious  fiagment  of  antiquity  deserves  a  few  words  in  anticipation  of  tiie  transla- 
tor's valuable  preface.     Grabe's  SficHegium  is  there  referred  to ;  but  it  may  be  well  also  to 
consult  his  citations,  in  elucidation,  of  Bull's  Defensio  Fidei  Niccma,^  where  he  treats  the  work 
with  respect    My  most  valued  authority,  however,  on  this  subject,  is  Lardner,'  who  gives  a  very 
fiiU  account  of  the  work  with  his  usual  candor  and  learning.    He  seems  to  treat  the  matter  with 
a  needless  profusion  of  space  and  consideration ;  yet  in  a  much  later  volume  of  his  great  treatise 
he  recurs  to  the  subject '  with  expressions  of  satis£Eu:tion  that  he  had  dealt  with  it  so  largely  before. 
Cave  placed  the  composition  of  the  Testaments  about  a.d.  192,  but  concedes  a  much  earlier 
origin  to  the  first  portion  of  the  work.    Origen  quotes  from  it,  and  Tertullian  is  supposed  to  have 
bonowed  from  it  one  of  his  expositions,  as  will  be  noted  in  its  place.     Lardner  clears  it  from 
charges  of  Ebionitism,^  but  thinks  the  author  was  so  far  in  accord  with  that  heresy  as  to  use 
expressions  savouring  of  **  Unitarianism."    Of  this  charge  he  is  not  justiy  susceptible,  it  appears 
to  me :  quite  otherwise.    If  we  can  imagine  Trypho  coming  to  the  light  after  his  kindly  parting 
with  Justin,^  I  can  conceive  of  such  a  man  as  the  author  of  this  work.    He  is  a  Christian  awaken- 
ing to  the  real  purport  of  the  Old-Testament  Scriptures,  and  anxious  to  lead  rather  than  drive  his 
brethren  after  the  flesh  to  the  discovery  of  Him  ''  concerning  whom  Moses  in  the  law  and  the 
prophets  did  write : "  not  a  "  Judaizing  Christian,"  as  Cave  imagined,  but  the  reverse,  —  a  Chris- 
tianizing Jew.     Now,  I  must  think  that  such  a  writer  would  weave  into  his  plan  many  accepted 
traditions  of  the  Jews  and  many  Rabbinical  expositions  of  the  sacred  writers.    He  was  doubtless 
aquainted  with  that  remarkable  passage  in  the  Revelation  in  which  the  patriarchs  are  so  honour- 
ably named,^  and  with  that  corresponding  passage  which  seems  to  unite  the  twelve  patriarchs 
with  the  twelve  aposties.'    St.  Paul's  claim  for  the  twelve  tribes  before  Agrippa^  would  naturally 
impress  itself  on  such  a  mind.    Whether  the  product  of  such  a  character  with  such  a  disposition 
would  naturally  be  such  an  affectionate  and  filial  attempt  as  this  to  identify  the  religion  of  the 
CrndSed  with  the  faith  of  the  Jewish  fathers,^  may  be  judged  of  by  my  reader. 

'  VoL  T.  p.  176,  ed.  1897. 

*  Crtdih.f  ToL  u.  pp.  345*364. 

*  Vol.  Tl.  p.  384. 

4  The  hooour  dooe  to  St  PMd  b  enoogli  to  MCde  any  ii»pkioi\  of  llrft  M^ 
'  See  ToL  L  p.  370,  note  %,  dus  leries. 

*  Rev.  Tia.  4.    I>iB  b  cicgpled. 

'  Rer.  vt,  4.    See  vol.  yvL  p.  348,  dut  Miieg. 

'  Acts  xxri.  7. 

9  See  rA«  CkrtMt  pf  ytwUk  Hht^ry  in  Stanleir  Leftthetf*  Bmmplm  L$etur€»,  p.  si»  ed.  New  Voile,  1874:  also  WeslDOtt,  Iniroiuc- 
Um  t§  Study  0/  tk4  Go9peU^  3d  ed.,  London,  Mermillani,  1867.  Note,  on  the  Book  of  Hmoeh,  pp.  69,  93-xoi ;  on  the  Book  0/  Juhi- 
ku,  p.  S09.  He  pnis  this  book  inio  the  fink  century,  hter  than  Henoch,  earlier  than  the  T^oolv*  Pairiarckt.  Cootult  this  work  on  the 
ikiaadrian  Fathers,  on  inapiratkm  of  ScripCnre,  etc.;  and  note  tha  Jewish  doctrine  of  the  Messiah,  pp.  86, 143, 151,  also  the  apociyphal 
of  words  of  our  Lord,  p.  498. 


INTRODUCTORY  NOTICE. 


It  appears  to  me  an  ill-advised  romance;  not  more  a  "pious  fraud"  than  several  fictiom 
which  have  attracted  attention  in  our  own  times,  based  on  the  traditions  of  the  Hebrews.  The 
legends  of  the  "Wandering  Jew"  have  grown  out  of  corresponding  instincts  among  Christians. 
To  me  they  appear  like  the  pro&ne  "Passion-plays"  lately  revived  among  Christians^ — a  most 
unwarrantable  form  of  teaching  even  truth.  But  as  to  the  work  itself,  seeing  it  exists,  I  mvA 
acknowledge  that  it  seems  to  me  a  valuable  relic  of  antiquity,  and  an  interesting  specimen  of  the 
feelings  and  convictions  of  those  believers  over  whom  St  James  presided  in  Jerusalem : '  "Israd- 
ites  indeed,"  but  "  zealous  of  the  law."  They  were  now  convinced  that  Abraham  and  Isaac  and 
Jacob,  with  Moses  and  all  the  prophets,  looked  for  the  Messiah  who  had  appeared  in  Jesus  of 
Nazareth.  The  author  of  this  book  was  anxious  to  show  that  the  twelve  patriarchs  were  twdie 
believers  in  the  Paschal  Lamb,  and  that  they  died  in  Christian  penitence  and  faith. 

He,  then,  ^o  will  read  or  study  the  following  waif  of  the  olden  time,  as  I  have  done«  will  not 
find  it  unprofitable  reading.  It  really  supplies  a  key  to  some  difficulties  in  the  Scripture  narrathre. 
It  suggests  what  are  at  least  plausible  counterparts  of  what  is  written.  "To  the  pure  all  thiQgi 
are  pure ; "  and  I  see  nothing  that  need  defile  in  any  of  the  details  which  expose  the  sins,  and 
magnify  the  penitence,  of  the  patriarchs.  In  fact,  Lardner's  objection  to  one  of  the  sections  in  die 
beautiful  narrative  of  Joseph  strikes  me  as  extraordinary.  It  is  the  story  of  a  heroic  conflict  widi 
temptation,  the  like  of  which  was  doubtless  not  imcommon  in  the  days  of  early  Christians  liviqg 
among  heathens ;'  and  I  think  it  was  possibly  written  to  inspire  a  Joseph-like  chastity  in  Chris- 
tian youth.  "  I  do  not  suppose,"  says  Lardner,  "  that  the  virtue  of  any  of  these  ancient  Hebrew! 
was  complete  according  to  the  Christian  rule."  I  am  amazed  at  this ;  I  have  always  supposed 
the  example  of  Joseph  the  more  glorious  because  he  flourished  as  the  flower  of  chastity  in  a  gioa 
and  carnal  age.  Who  so  pure  as  he  save  John  the  Baptist,  that  morning  star  that  shone  so  near 
the  Sun  of  Righteousness  in  the  transient  beauty  of  his  "  heliacal  rising  "  ?  Surely  Joseph  was  t 
type  of  Christ  in  this  as  in  other  particulars,  and  our  author  merely  enables  us  to  understand  the 
"  fiery  darts "  which  he  was  wont  to  hurl  back  at  the  tempter.  I  own  (reluctantly,  because  I 
dislike  this  form  of  teaching)  that  for  me  the  superlative  ode  of  the  dying  Jacob  receives 
reflected  lustre  from  this  curious  book,  especially  in  the  splendid  eulogy  with  which  the  old 
patriarch  blesses  his  beloved  Joseph.  "The  author,"  says  Lardner,  "in  an  indirect  manner 
bears  a  large  testimony  to  the  Christian  religion,  to  the  facts,  principles,  and  books  of  the  Net 
Testament  He  speaks  of  the  nativity  of  Christ,  the  meekness  and  unblameableness  of  His  lifi^ 
His  crucifixion  at  the  instigation  of  the  Jewish  priests,  the  wonderful  concomitants  of  His  d 
His  resurrection,  and  ascension.  He  represents  the  character  of  the  Messiah  as  God  and  man 
the  Most  High  God  with  men,  eating  and  drinking  with  them ;  the  Son  of  God ;  the  Saviour 
the  world,  of  the  Gentiles  and  Israel ;  as  Eternal  High  Priest  and  King.  He  likewise  sp 
of  the  effusion  of  the  Holy  Spirit  upon  the  Messiah,  attended  with  a  voice  fcom  heaven ;  His 
righteous  treatment  by  the  Jews ;  their  desolations  and  the  destruction  of  the  Temple  upon 
account ;  the  call  of  the  Gentiles ;  the  illuminating  them  generally  with  new  light ;  the  effusion 
the  Spirit  upon  believers,  but  especially,  and  in  a  more  abundant  measure,  upon  the  Gentiles.  . 
There  are  allusions  to  the  Gospels  of  St  Matthew,  St  Luke  and  St  John,  the  Acts  of  the  Apostl* 
and  of  the  Epistles  to  Ephesians,  First  Thessalonians,  First  Timothy,  Hebrews,  and  First 
John,  also  to  the  Revelation.  So  far  as  consistent  with  the  assumed  character  of  his  work, 
author  declares  the  canonical  authority  of  the  Acts  of  the  Apostles  and  the  Epistles  of  St  Paul' 
Of  which  of  the  minor  writers  among  the  Ante-Nicene  Fathers  can  so  much  be  said? 

Regarded  as  a  sort  of  Jewish  surrender  \o  Justin's  argument  with  Trypho,  this  book  is  inter- 
esting, and  represents,  no  doubt,  the  convictions  of  thousands  of  Jewish  converts  of  the  first  ageu 
It  is,  in  short,  worthy  of  more  attention  than  it  has  yet  received. 


>  Acts  xxi.  18-46.    To  my  mind  a  most  touching  histoiy,  in  which  it  is  hard  to  taj  whedwr  St  Pttul  or  St  James  is  exhibited  in  tlB 
more  charming  light.    It  suggests  the  absolute  harmooy  of  their  Etwstlei. 
<  Vol.  i.  Eludd.  II.  p.  57i  t^u*  lenes. 


8  INTRODUCTORY  NOTICE. 

(i6ox)yaxid  a  bis.  Icelandic  translation  of  the  ei^^teenth  centoiyin  the  British  Museum,  add.  ms 
ii,o68. 

For  further  information  on  the  subject  of  the  Testamenif,  reference  may  be  made,  in  additio: 
to  works  already  mentioned,  to  the  following:— Nitzsch,  Commentatio  CriUca  de  Testamenti 
XIL  Patriarcharum^  Hbro  V.  T.  Pseudepigrapho  (Wittenberg,  1810) ;  Ritschl,  Die  Entstehun^ 
der  alAatholiscken  Kirche  (Bonn,  1850;  ed.  a,  1857),  p.  171  sqq.;  Vorstman,  DisquisiHo  a 
Testamentorutn  XIL  Patriarcharum  ori^ne  ei  preUo  (Rotterdam,  1857)  ;  Kayser  in  Reuss  ani 
Cunitz's  Beifrage  su  den  AeoL  Wissenschaften  for  185 1,  pp.  107-140;  LQcke,  Einleitung  in  di 
Qffendarung  desjoh.^  voL  L  p.  334  sqq.,  ed.  a.  R.  S. 

TUNITY  COLLSGB,  CaMBRIOGB. 

P§bfuary  ai,  1S71. 


■\   \ 


'  ■  ■\ 


lO 


THE  TESTAMENTS  OF  THE  TWELVE  PATRIARCHS. 


admonitiqns  of  his  fathers,  as  befell  me  also  in 
my  youth.^ 

And  now,  children,  love  the  truth,  and  it  shall 
preserve  you.  I  counsel  you,  hear  ye  Reuben 
your  father.  Pay  no  heed  to  the  sight  of  a 
woman,  nor  yet  associate  privately  with  a  female 
under  the  authority  of  a  husband,  nor  meddle 
with  affairs  of  womankind.  For  had  I  not  seen 
Bilhah  bathing  in  a  covered  place,  I  had  not 
fallen  into  this  great  iniquity.'  For  my  mind, 
dwelling  on  the  woman's  nakedness,  suffered  me 
not  to  sleep  until  I  had  done  the  abominable 
deed.  For  while  Jacob  our  father  was  absent 
with  Isaac  his  father,  when  we  were  in  Gader, 
near  to  Ephratha  in  Bethlehem,  Bilhah  was 
drunk,  and  lay  asleep  uncovered  in  her  cham- 
ber;  and  when  I  went  in  and  beheld  her  naked- 
ness, I  wrought  that  impiety,  and  leaving  her 
sleeping  I  departed.  And  forthwith  an  angel 
of  God  revealed  to  my  father  Jacob  concerning 
my  impiety,  and  hd  came  and  mourned  over  me, 
and  touched  her  no  more.* 

4.  Pay  no  heed,  therefore,  to  the  beauty  of 
women,  and  muse  not  up>on  their  doings;  but 
walk  in  singleness  of  heart  m  the  fear  of  the 
Lord,  and  be  labouring  in  works,  and  roaming 
in  study  and  among  your  flocks,  until  the  Lord 
give  to  you  a  wife  whom  He  will,  that  ye  suffer 
not  as  I  did.  Until  my  father's  death  I  had  not 
boldness  to  look  stedfastly  into  the  face  of  Jacob, 
or  to  speak  to  any  of  my  brethren,  because  of 
my  reproach ;  and  even  until  now  my  conscience 
afflicteth  me  by  reason  of  my  sin.  And  my 
father  comforted  me ;  for  he  prayed  for  me  unto 
the  Lord,  that  the  anger  of  the  Lord  might  pass 
away  from  me,  even  as  the  Lord  showed  me. 
From  henceforth,  then,  I  was  protected,  and  I 
sinned  not.  Therefore,  my  children,  observe  all 
Ihings  whatsoever  I  command  you,  and  ye  shall 
not  sin.  For  fornication  is  the  destruction  of 
the  soul,  separating  it  from  God,  and  bringing  it 
near  to  idols,  because  it  deceiveth  the  mind  and 
understanding,  and  bringeth  down  young  men 
into  hell  before  their  time.  For  many  hath  for- 
nication destroyed;  because,  though  a  man  be 
old  or  noble,  it  maketh  him  a  reproach  and  a 
laughing-stock  with  Beliar  and  the  sons  of  men. 
For  in  that  Joseph  kept  himself  from  every 
woman,  and  purged  his  thoughts  from  aii  forni- 
cation, he  found  favour  before  the  Lord  and 
men.  For  the  Egyptian  woman  did  many  things 
unto  him,  and  called  for  magicians,  and  offered 
him  love  potions,  and  the  purpose  of  his  soul 
admitted  no  evil  desire.  Therefore  the  God  of 
my  fathers  delivered  him  from  every  visible  and 
hidden  death.  For  if  fornication  overcome  not 
the  mind,  neither  shall  Beliar  overcome  yoiu 

I  Cf.  Gen.  XXXV.  aa.  The  Gader  mentioned  below  b  the  Edar  of 
rer.  ax  .the  Hd)rew  p  being  reproduced,  as  often,  by  y, 

'  [This  aection  is  oenstued  bv  LarmMr  as  nnsiiittibte  to  dying 
adAMwitinQs.    He  forgets  Oriental  simplicity.] 


5.  Hurtfiil  are  women,  my  children ;  because, 
since  they  have  no  power  or  strength  over  the 
man,  they  act  subtilly  through  outward  guise  how 
they  may  draw  him  to  themselves ;  and  whom 
they  cannot  overcome  by  strength,  him  they  over- 
come by  craft.  For  moreover  the  angel  of  God 
told  me  concerning  them,  and  taught  me  that 
women  are  overcome  by  the  spirit  of  fornication 
more  than  men,  and  they  devise  in  their  heart 
against  men ;  and  by  means  of  their  adornment 
they  deceive  first  their  minds,  and  instil  the 
poison  by  the  glance  of  their  eye,  and  then  they 
take  them  captive  by  their  doings,  for  a  woman 
cannot  overcome  a  man  by  force. 

Therefore  flee  fornication,  my  children,  and 
command  your  wives  and  your  daughters  that 
thhy  adorn  not  their  heads  and  their  faces ;  be- 
cause every  woman  who  acteth  deceitfully  in 
these  things  hath  been  reserved  to  everlasting 
punishment  For  thus  they  allured  the  Watchers' 
before  the  flood ;  and  as  these  continually  beheld 
them,  they  fell  into  desire  each  of  the  odier,  and 
they  conceived  the  act  in  their  mind,  and  changed 
themselves  into  the  shape  of  men,  and  appealed 
to  them  in  their  congress  with  their  husbands ; 
and  the  women,  having  in  their  minds  desire 
toward  their  apparitions,  gave  buth  to  giants,  for 
the  Watchers  appeared  to  them  as  reaching  even. 
unto  heaven.^ 

6.  Beware,  therefore,  of  fornication;  and  iT 
you  wish  to  be  pure  in  your  mind,  guard  your* 
senses  against  every  woman.  And  command 
them  Ukewise  not  to  company  with  men,  that: 
they  also  be  pure  in  their  mind.  For  constant 
meetings,  even  though  the  ungodly  deed  be  not 
wrought,  are  to  them  an  irremediable  disease, 
and  to  us  an  everlasting  reproach  of  Beliar ;  foar 
fornication  hath  neither  understanding  nor  god^ 
liness  in  itself,  and  all  jealousy  dwelleth  in  th^ 
desire  thereof.  Therefore  ye  will  be  jealous 
against  the  sons  of  Levi,  and  will  seek  to  be 
exalted  over  them ;  but  ye  shall  not  be  able^  fo^ 
God  will  work  their  avenging,  and  ye  shall  die 
by  an  evil  death.  For  to  Levi  the  Lord  gave  the 
sovereignty,  and  to  Judah,^  and  to  me  sdso  witlm 
them,^  and  to  Dan  and  Joseph,  that  we  should 
be  for  rulers.  Therefore  I  command  you  to 
hearken  to  Levi,  because  he  shall  know  die  la^ 
of  the  Lord,  and  shall  give  ordinances  for  judg' 
ment  and  sacrifice  for  all  Israel  until  the  com* 

3  This  name,  occurring  once  again  in  the  Testatmgmtt  ^JiTm^,  «>» 
is  onefreauently  found  applied  to  the  angeb  as  the  custodians  of  £• 
wmid  ana  of  men.  Thus,  in  the  Chaldee  of  Daniel  (ir.  zo,  14,  so: 
X3t  X7>  S3*  £oS*  Ver.),  we  find  the  expression  l^j^,  which  Aquila  and 

&punachus  render  fyptyyopof.  The  correqwnding  Ethi<mic  term  k 
of  frequent  occurrence  m  the  book  of  Enoch,  not  only  of  the  Cstten 
ansels  (e.g.(  x.  9, 15,  xri.  i,  etc), but  of  the  pxxi  (xiL  a,  3,  etc,cd. 
DiUmann).    See  also  Gesenius,  Tketaurus,  s.v.  l^J^. 

4  rCen.  vi.  4;  Revised  maigin.  x  Cor.  xL  10;  Jude  6,  ^.] 

5  [See  Lardner  on  dus  root  idea  cS  our  author,  vol.  li.  p.  353} 
but  he  is  wrong  as  to  Leri  and  Mary.    Also  Joteph^  sec  19,  noM 

9,  «W/ra.]  fc 

o  The  reading  of  OL  Oxon.,  ficr*  avrtfv,  is  doubtless  to  be  pn* 
fisned. 


H 


THE  TESTAMENTS  OP  THE  TWELVE  PATRIARCHS. 


6.  And  when  I  came  to  my  father  I  found  a 
brazen  shield ; '  wherefore  also  the  name  of  the 
mounUdn  is  Aspis,  which  is  near  Gebal,  on  the 
right  side  of  Abila ;  and  I  kept  these  words  in 
my  heart  I  took  counsel  with  my  father,  and 
with  Reuben  my  brother,  that  he  should  bid 
the  sons  of  Hamor  that  they  should  be  circum- 
cised ;  for  I  was  jealous  because  of  the  abomi- 
nation which  they  had  wrought  in  Israel.  And 
I  slew  Shechem  at  the  first,  and  Simeon  slew 
Hamor.  And  after  this  our  brethren  came  and 
smote  the  city  with  the  edge  of  the  sword ;  and 
our  father  heard  it  and  was  wroth,  and  he  was 
grieved  in  that  they  had  received  the  circum- 
cision, and  after  that  had  been  put  to  death,  and 
in  his  blessings  he  dealt  otherwise  with  us.  For 
we  sinned  because  we  had  done  this  thing  against 
his  will,  and  he  was  sick  upon  that  day.  But  I 
knew  that  the  sentence  of  God  was  for  evil  upon 
Shechem ;  for  they  sought  to  do  to  Sarah  as  they 
did  to  Dinah  our  sister,  and  the  Lord  hindered 
them.  And  so  they  persecuted  Abraham  our 
father  when  he  was  a  stranger,  and  they  harried 
his  flocks  when  they  were  multiplied  upon  him ; 
and  Jeblae  his  servant,  bom  in  his  house,  they 
shamefully  handled.  And  thus  they  did  to  all 
strangers,  taking  away  their  wives  by  force,  and 
the  men  themselves  driving  into  exile.  But  the 
wrath  of  the  Lord  came  suddenly  upon  them 
to  the  uttermost.* 

7.  And  I  said  to  my  father.  Be  not  angry,  shr, 
because  by  thee  will  the  Lord  bring  to  nought 
the  Canaanites,  and  will  give  their  kmd  to  thee, 

.and  to  thy  seed  after  thee.  For  from  this  day 
''forward  shall  Shechem  be  called  a  city  of  them 
that  are  without  understanding;  for  as  a  man 
mocketh  at  a  fool,  so  did  we  mock  them,  be- 
cause they  wrought  folly  in  Israel  to  defile  our 
sister.  And  we  took  our  sister  from  thence,  and 
departed,  and  came  to  Bethel. 

8.  And  there  I  saw  a  thing  again  even  as  the 
former,  after  we  had  passed  seventy  days.  And 
I  saw  seven  men  in  white  raiment  saying  to  me. 
Arise,  put  on  the  robe  of  the  priesthood,  and 
the  crown  of  righteousness,  and  the  breastplate 
of  understanding,  and  the  garment  of  truth,  and 
the  diadem  of  £uth,  and  the  tiara  of  miracle, 
and  the  ephod  of  prophecy.^  And  each  one  of 
them  bearing  each  of  these  things  put  them  on 
me,  and  said.  From  henceforth  become  a  priest 
of  the  Lord,  thou  and  thy  seed  for  ever.    And 

>  «0irt«.  The  Latin  venkm  gives  the  other  meaning  to  iioirlt 
herCf  of  asp  or  viper.  The  epithet  x'^^"^*  however,  renders 
"  shield "  much  more  probable,  as  there  seems  nothing  in  the  coo- 
text  pointing  to  the  "  brazen  servient." 

'  A  quotation  from  x  Thess.  iL  16,  where  the  context  also  is  simi- 
lar to  the  present.  FSee  Lardnei's  refutation  of  the  learned  Grabe 
00  thisquotation.  vol.  ii.  p.  359.] 

9  With  die  whole  of  this  passage  we  may  compare  the  descn^on 
of  Uie  vestments  of  Aaron.  See  ewpedaUy  Ex.  xxix.  5, 6  (LaX.). 
The  rfroAor  is  die  translation  of  V^V,  the  plate  of  gold  on  the  fore- 
head of  the  high  priest  over  the  mitre.  The  Aoyioi^,  or  Aoyctoy,  b 
the  breas^late.  with  the  Urim  and  Thummim.  For  the  wod^pnif,  see 
Ex.  xxviii  «7  (LXX.). 


the  first  anointed  me  with  holy  oil,  and  gave  to 
me  the  rod  of  judgment.  Tlie  second  washed 
me  with  pure  water,  and  fed  me  with  bread  and 
wine,  the  most  holy  things,^  and  clad  me  with  a 
holy  and  glorious  robe.  The  third  clothed  me 
with  a  linen  vestment  like  to  an  ephod.  The 
fourth  put  round  me  a  girdle  like  unto  purple. 
The  fifth  gave  to  me  a  branch  of  rich  olive. 
The  sixth  placed  a  crown  on  my  head.  The 
seventh  placed  on  my  head  a  diadem  of  priest- 
hood, and  filled  my  hands  with  incense,  so  that 
I  served  as  a  priest  to  the  Lord.  And  they  said 
to  me,  Levi,  thy  seed  shall  be  divided  into  three 
branches,^  for  a  sign  of  the  glory  of  the  Lord 
who  is  to  come ;  and  first  shall  he  be  that  hath 
been  ^thfiil ;  no  portion  shall  be  greater  than 
his.  The  second  shall  be  in  the  priesthood. 
The  third  —  a  new  name  shall  be  called  over 
Him,  because  He  shall  arise  as  King  from 
Judah,  and  shall  establish  a  new  priesthood,  after 
the  fashion  of  the  Gentiles,  to  all  the  Gentiles.^ 
And  His  appearing  shall  be  unutterable,  as  of 
an  exalted '  prophet  of  the  seed  of  Abraham  our 
father.  Every  desirable  thing  in  Israel  shall  be 
for  thee  and  for  thy  seed,  and  everything  fisdr  to 
look  upon  shall  ye  eat,  and  the  table  of  the  Lord 
shall  thy  seed  apportion,  and  some  of  them 
shall  be  high  priests,  and  judges,  and  scribes ; 
for  by  their  mouth  shall  the  holy  place  be 
guarded.  And  when  I  awoke,  I  understood  that 
this  thing  was  like  unto  the  former.  And  I  hid 
this  also  in  my  heart,  and  told  it  not  to  any  man 
upon  the  earth/}. 

9.  And  after  two  days  I  and  Judah  went  up  to 
Isaac  after ^  our  father;  and  Uie  father  of  my 
father  blessed  me  according  to  all  the  words 
of  the  visions  which  I  had  seen :  and  he  would 
not  come  with  us  to  Bethel.  And  when  we 
came  to  Bethel,  my  father  Jacob  saw  in  a  vision 
concerning  me,  that  I  should  be  to  them  for  a 
priest  unto  the  Lord ;  and  he  rose  up  early  in 
the  morning,  and  paid  tithes  of  all  to  the  Lord 
through  me.  And  we  came  to  Hebron  to  dwell 
there,  and  Isaac  called  me  continually  to  put 
me  in  rememt)rance  of  the  law  of  the  Lord, 
even  as  the  angel  of  God  showed  to  me.  And 
he  taught  me  the  law  of  the  priesthood,  of  sacri- 
fices, whole  bumt-oflferings,  first-fruits,  free-will 
offerings,  thank-offerings.  And  each  day  he  was 
instructing  me,  and  was  busied  for  me  before 
the  Lord.  And  he  said  to  me.  Take  heed,  my 
child,  of  the  spirit  of  fornication ;  for  this  shall 

4  On  the  possible  reference  here  to  the  dements  of  the  Eucharist, 
see  Grabe's  note,  S^Hegium,  in  loc. 

5  Nitzsch  (p.  19,  n.  ^7)  explains  this  division  into  three  o^x*''*  ^ 
referring  to  the  three  oroers  ot  the  Christian  priesthood.  This,  how- 
ever, seems  improbable.  Of.  Kajrser,  p.  ixo;  Vorstman,  p.  41.  It 
is  far  more  probable  that  die  reference  is  to  Moses,  Aaron,  and  Christ 
Thus  widi  ritfrcv<rac  we  may  compare  Num.  xii.  7.    For  this  use  of 


apx^,  cf.  Gen.  ii.  xo.     fisa.  ucvi.  ax.] 

s  [Rom.  xvi  15,  x6,  X7,  Greek.    Compare  Heb.  v.  x.] 
7  Or,  if  we  follow  the  reading  of  Cd.Oxon.,"  Prophet  < 

High." 


Hi^l 


of  the  Most 


Or  rather,  with  Cd.  Oxoo., "  with  our  fetber.' 


i6 


THE  TESTAMENTS   OF  THE  TWELVE  PATRIARCHS. 


with  harlots.  Amid  excesses '  will  ye  teach  the 
commandments  of  the  Lord,  the  women  that 
have  husbands  will  ye  pollute,  and  the  virgins  of 
Jerusalem  will  ye  defile;  and  with  harlots  and 
adulteresses  will  ye  be  joined.  The  daughters 
of  the  Gentiles  mUl  ye  take  for  wives,  punfying 
them  with  an  unlawful  purification;  and  your 
union  shall  be  like  unto  Sodom  and  Gomorrah 
in  ungodliness.  And  ye  will  be  puflfed  up  because 
of  the  priesthood  lifting  yourselves  up  against 
men.  And  not  only  so,  but  being  puffed  up  also 
against  the  commands  of  God,  ye  will  scoff  at 
the  holy  things,  mocking  in  despitefulness. 

15.  Therefore  the  temple  which  the  Lord 
shall  choose  shall  be  desolate  in  uncleanness,  and 
ye  shall  be  captives  throughout  all  nations,  and 
ye  shall  be  an  abomination  among  them,  and  ye 
shall  receive  reproach  and  everlasting  shame  from 
the  righteous  judgment  of  God ;  and  all  who  see 
you  shall  flee  fh)m  you.  And  were  it  not  for 
Abraham,  Isaac,  and  Jacob  our  fathers,  not  one 
from  my  seed  should  be  left  upon  the  earth. 

16.  And  now  I  have  learnt  in  the  book  of 
Enoch  that  for  seventy  weeks  will  ye  go  astray, 
and  will  profane  the  priesthood,  and  pollute  the 
sacrifices,  and  corrupt  the  law,  and  set  at  nought 
the  words  of  the  prophets.  In  perverseness  ye 
will  persecute  righteous  men,  and  hate  the  godly ; 
the  words  of  the  faithful  will  ye  abhor,  and  the 
man  who  reneweth  the  law  in  the  po>^er  of  the 
Most  High  will  ye  call  a  deceiver  ;*  and  at  last, 
as  ye  suppose,  ye  will  slay  Him,  not  understand- 
ing His  resurrection,  wickedly  taking  upon  yoiu: 
own  heads  the  innocent  blood.3  Because  of  Him 
shall  your  holy  places  be  desolate,  polluted  even 
to  the  ground,  and  ye  shall  have  no  place  that 
is  clean ;  but  ye  shall  be  among  the  Gentiles  a 
curse  and  a  dispersion,  until  He  shall  again  look 
upon  you,  and  in  pity  shall  take  you  to  Himself 
through  faith  and  water.* 

17.  And  because  ye  have  heard  concerning 
the  seventy  weeks,  hear  also  concerning  the 
priesthood ;  for  in  each  jubilee  there  shall  be  a 
priesthood.  In  the  first  jubilee,  the  first  who  is 
anointed  into  the  priesthood  shall  be  great,  and 
shall  speak  to  God  as  to  a  Father;  and  his 
priesthood  shall  be  filled  with  the  fear  of  the 
Lord,  and  in  the  day  of  his  gladness  shall  he 
arise  for  the  salvation  of  the  world.  In  the 
second  jubilee,  he  that  is  anointed  shall  be  con- 
ceived in  the  sorrow  of  beloved  ones ;  and  his 
priesthood  shall  be  honoured,  and  shall  be  glori- 
fied among  all.  And  the  third  priest  shall  be 
held  fast  in  sorrow ;  and  the  fourth  shall  be  in 

X  The  ivord  irA«evc(ta,  Uke  the  English  "  excess/'  has  not  unfire- 
quently  spedal  refinenoe  to  sins  of  sensuality.  Cf.  x  Cor.  y.  xx,  Eph. 
iv.  19,  ▼.  3,  S,  Col.  iii.  S»  »  Thess.  iv.  6,  the  context  in  all  of  which 
passages  points  strongly  to  ^tM  conclusion.  See  Suicer's  Thtsaums, 

*  Cf.  Matt,  xxvii.  63,  where  «ic«i»^  h  vAavoc  is  said  of  our  Lord. 

*  [Matt,  xxvii.  as.] 

4  [John  iii.  5;  Isa.  xiL  3;  x  Pet  aiL  aa] 


grief,  because  unrighteousness  shall  be  laid  upon 
him  exceedingly,  and  all  Israel  shall  hate  each 
one  his  neighbour.  The  fifth  shall  be  held  &st 
in  darkness,  likewise  also  the  sixth  and  thtt 
seventh.  And  in  the  seventh  there  shall  be  such 
pollution  as  I  am  not  able  to  express,  before  the 
Lord  and  men,  for  they  shall  know  it  who  do 
these  things.  Therefore  shall  they  be  in  captivity 
and  for  a  prey,  and  their  land  and  their  substance 
shall  be  destroyed.  And  in  the  fifth  week  they 
shall  return  into  their  desolate  country,  and  shall 
renew  the  house  of  the  Lord.  And  in  the  seventh 
week  shall  come  the  priests,  worshippers  of  idols, 
contentious,  lovers  of  money,  proud,  lawless, 
lascivious,  abusers  of  children  and  beasts. 

18.  And  after  their  punishment  shall  have 
come  from  the  Lord,  then  will  the  Lord  raise  up 
to  the  priesthood  a  new  Priest,  to  whom  all  the 
words  of  the  Lord  shall  be  revealed ;  and  He 
shall  execute  a  judgment  of  truth  upon  the  earth,* 
in  the  fulness  of  days.    And  His  star  shall  arise 
in  heaven,^  as  a  king  shedding  forth  the  light  of 
knowledge  in  the  sunshine  of  day,  and  He  shall 
be  magnified  in  the  world  until  His  ascension. 
He  shall  shine  forth  as  the  sun  in  the  earth,  and 
shall  drive  away  all  darkness  fh)m  the  world 
under  heaven,  and  there  shall  be  peace  in  all  the 
earth.    The  heavens  shall  rejoice  in  His  days, 
and  the  earth  shall  be  glad,  and  the  clouds  shall 
be  joyful,  and  the  knowledge  of  the  Lord  shall 
be  poured  forth  upon  the  earth,  as  the  water  of 
seas ;  and  the  angels  of  the  glory  of  the  presence 
of  the  Lord  shall  be  glad  in  Him.    The  heavens 
shall  be  opened,  and  from  the  temple  of  gloiy 
shall  the  sanctification  come  upon  Him  with  the 
Father's  voice,  as  from  Abraham  the  father  of 
Isaac.    And  the  glory  of  the  Most  High  shall 
be  uttered  over  Him,  and  the  spirit  of  under* 
standing  and  of  sanctification  shall  rest  upon 
Him  in  the  water.     He  shall  give  the  majesty  of 
the  Lord  to  His  sons  in  truth  for  evermore ;  and 
there  shall  none  succeed  Him  for  all  generatioDSi 
even  for  ever.^    And  in  His  priesthood  shall  al 
sin  come  to  an  end,  and  the  lawless  shall  rest 
from  evil,  and  the  just  shall  rest  in  Him.    And 
He  shall  open  the  gates  of  paradise,  and  shall 
remove^  the  threatening  sword  against  Adam] 
and  He  shall  give  to  His  saints  to  eat  from  the 
tree  of  life,^  and  the  spirit  of  holiness  shall  be 
on  them.    And  Beliar  shall  be  bound  by  HinL 
and  He  shall  give  power  to  His  children  to  tread 


S  Her.  xsxIiL  i<.] 

*  IMatt.  H.  a.    Omatant  references  to  the  GospeSs  proofr  of  I 

'  An  additional  clause  occurs  here  in  Cd.  Oxon.,  which  | 
has  a  tendency  to  omit;  ^  the  ooipyyax  of  Cd.  Cam.  having 
looked  on  to  tfaie  same  initial  words  in  the  next  clause:  "  An 
priesthood  shall  the  Gentiles  be  multiplied  in  knowledge  on  the  eai^ 
and  shall  be  enlightened  dirough  the  grace  of  the  Lord;  but  Isni 
shall  be  minished  m  ignorance,  and  be  darkened  in  sorrow." 

'  The  reading  of  Co.  Oxon.  here,  avov^^tt,  is  to  be  piefeiied  I 
Cd.  Cam.,  or^ci.  Grosseteste's  Latin  version,  in  all  pralMbiill 
made  from  the  latter,  has  ttartfacitt,    [See  p.  7,  note  z,  Mr/ns.] 

9  [Rev.  iL  7.] 


THE  TESTAMENTS  OF  THE  TWELVE  PATRIARCHS. 


17 


upon  the  evil  spirits.'  And  the  Lord  shall  re- 
joice in  His  chfldren^  and  the  Lord  shall  be  well 
pleased  in  His  beloved  for  ever:  Then  shall 
Abraham  and  Isaac  and  Jacob  be  joyful,  and  I 
win  be  glad,  and  all  the  saints  shall  put  on 
^adness. 

19.  And  now,  my  children,  ye  have  heard  all ; 
choose  therefore  for  yourselves  either  the  dark- 
ness or  the  light,  either  the  law  of  the  Lord  or 
the  works  of  Beliar.    And  we  answered  our  father, 


[Lake  z.  x8»  19.] 


saying,  Before  the  Lord  will  we  walk  according 
to  His  law.  And  our  father  said,  The  Lord  is 
witness,  and  His  angels  are  witnesses,  and  I 
am  witness,  and  ye  are  witnesses,  concerning 
the  word  of  your  mouth.  And  we  said.  We  are 
witnesses.  And  thus  Levi  ceased  giving  charge 
to  his  sons ;  and  he  stretched  out  his  feet,  and 
was  gathered  to  his  fathers,  after  he  had  lived  a 
hundred  and  thirty-seven  years.  And  they  laid 
him  in  a  coffin,  and  afterwards  they  buried  him 
in  Hebron,  by  the  side  of  Abraham,  and  Isaac, 
and  Jacob. 


IV.— THE  TESTAMENT  OF  JUDAH  CONCERNING  FORTITUDE,  AND  LOVE  OF 

MONEY,  AND  FORNICATION. 


1.  The  copy  of  the  words  of  Judah,  what 
things  he  spake  to  his  sons  before  he  died.  They 
gathered  themselves  together,  and  came  to  him, 
and  he  said  to  them  :  I  was  the  fourth  son  bom 
to  my  father,  and  my  mother  called  me  Judah, 
saying,  I  give  thanks  to  the  Lord,  because  He 
hath  given  to  me  even  a  fourth  son.'  I  was 
swift  and  active  in  my  youth,  and  obedient 
to  my  father  in  everything.  And  I  honoured  my 
mother  and  my  mother's  sister.  And  it  ^ame  to 
pass,  when  I  became  a  man,  that  my  father  Jacob 
prayed  over  me,  saying,  Thou  shalt  be  a  king, 
and  prosperous  in  all  things. 

2.  And  the  Lord  showed  me  favour  in  all  my 
works  both  in  the  field  and  at  home.  When  I 
saw  that  I  could  run  with  the  hind,  then  I  caught 
it,  and  prepared  meat  for  my  father.  I  seized 
upon  the  roes  in  the  chase,  and  all  that  was  in 
the  plains  I  outran.  A  wild  mare  I  outran,  and  I 
caught  it  and  tamed  it ;  and  I  slew  a  lion,  and 
plucked  a  kid  out  of  its  mouth.  I  took  a  bear 
by  its  paw,  and  rolled  it  over  a  cliff;  and  if  any 
beast  turned  upon  me,  I  rent  it  like  a  dog.  I 
encountered  the  wild  boar,  and  overtaking  it  in 
the  chase,  I  tore  it.  A  leopard  in  Hebron  leaped 
upon  the  dog,  and  I  caught  it  by  the  tail,  and 
flung  it  from  me,  and  it  was  dashed  to  pieces  in 
the  coasts  of  Gaza.  A  wild  ox  feeding  in  the  field 
I  seized  by  the  horns ;  and  whirling  it  round  and 
stunning  it,  I  cast  it  from  me,  and  slew  it. 

3.  And  when  the  two  kings  of  the  Canaanites 
came  in  warlike  array  against  our  flocks,  and  much 
people  with  them,  I  by  myself  rushed  upon  King 
Sur  and  seized  him ;  and  I  beat  him  upon  the 
iegs,  and  dragged  him  down,  and  so  I  slew  him. 
And  the  other  king,  Taphue,*  I  slew  as  he  sat 

^  Gen.  xxix.  35.  [The  name  a.  Ptaise.  So  Gen.  xlix.  3.] 
*  In  c.  5  we  find  thu  name,  with  a  slight  Tariety  of  spelling,  as  that 
of  a  place  over  which  this  long  may  hare  ruled.  It  is  doubtless  equiv- 
aleot  to  the  Hdnew  Tappual^  a  name  of  several  cities  mentioned  in 
the  Old  Testament.  See  Josh,  xt,  34,  anri.  8,  zriL  B,  1  Chnm.  ii.  43. 
Gt  Thapha,  yuMtes,  34. 


upon  his  horse,  and  so  I  scattered  all  the  people. 
Achor  the  king,  a  man  of  giant  stature,  hurling 
darts  before  and  behind  as  he  sat  on  horseback,  I 
slew ;  for  I  hiurled  a  stone  of  sixty  pounds  weight, 
and  cast  it  upon  his  horse,  and  killed  him.  And 
I  fought  with  Achor  for  two  hours,  and  I  killed 
him  ;  and  I  clave  his  shield  into  two  parts,  and  I 
chopped  off  his  feet  And  as  I  stripped  off  his 
breastplate,  behold,  eight  men  his  companions 
began  to  fight  with  me.  I  wound  round  there- 
fore my  garment  in  my  hand ;  and  I  slang  stones 
at  them,  and  killed  four  of  them,  and  the  rest 
fled.  And  Jacob  my  father  slew  Beelisa,  king  of 
all  the  kings,  a  giant  in  strength,  twelve  cubits 
high;  and  fear  fell  upon  them,  and  they 
ceased  from  making  war  with  us.  Therefore 
my  father  had  no  care  in  the  wars  when  I  was 
among  my  brethren.  For  he  saw  in  a  vision 
concerning  me,  that  an  angel  of  might  followed 
me  everywhere,  that  I  should  not  be  overcome. 

4.  And  in  the  south  there  befell  us  a  greater 
war  than  that  in  Shechem ;  and  I  joined  in  bat- 
tle array  with  my  brethren,  and  pursued  a  thou- 
sand men,  and  slew  of  them  two  hundred  men 
and  four  kings.  And  I  went  up  against  them 
upon  the  wall,  and  two  other  kings  I  slew ;  and 
so  we  freed  Hebron,  and  took  all  the  captives  of 
the  kings. 

5.  On  the  next  day  we  departed  to  Areta,3a 
city  strong  and  walled  and  inaccessible,  threat- 
ening us  with  death.  Therefore  I  and  Gad  ap- 
proached on  the  east  side  of  the  city,  and 
Reuben  and  Levi  on  the  west  and  south.  And 
they  that  were  upon  the  wall,  thinking  that 
we  were  alone,  charged  down  upon  us ;  and  so 
our  brethren  secretiy  climbed  up  the  wall  on 
both  sides  by  ladders,  and  entered  into  the  city, 
while  the  men  knew  it  not.  And  we  took  it  with 
the  edge  of  the  sword ;  and  those  who  had  taken 

s  Cd.  Ozon.  reads  rr^por;  butcC  Aresa,  JubtUes,  34. 


20 


THE  TESTAMENTS   OF  THE  TWELVE  PATRIARCHS. 


1 6.  Observe  therefore,  my  children,  modera- 
tion in  wine  ;  for  there  are  in  it  four  evil  spirits 
—  of  (i)  lust,  of  (2)  wrath,  of  (3)  riot,  of  (4) 
filthy  lucre.  If  ye  dirink  wine  in  gladness,  with 
shamefacedness,  with  the  fear  of  God,  ye  shall 
live.  For  if  ye  drink  not  with  shamefacedness, 
and  the  fear  of  God  departeth  fi-om  you,  then 
cometh  drunkenness,  and  shamelessness  stealeth 
in.  But '  even  if  ye  drink  not  at  all,  take  heed 
lest  ye  sin  in  words  of  outrage,  and  fighting,  and 
slander,  and  transgression  of  the  commandments 
of  God ;  so  shaU  ye  perish  before  your  time. 
Moreover,  wine  revealeth  the  mysteries  of  God 
and  men  to  aliens,  even  as  I  also  revealed  the 

*  commandments  of  God  and  the  mysteries  of 
Jacob  my  father  to  the  Canaanitish  Bathshua,  to 
whom  God  forbade  to  declare  them.  And  wine 
also  is  a  cause  of  war  and  confusion. 

1 7.  I  charge  you,  therefore,  my  children,  not 
to  love  money,  nor  to  gaze  upon  the  beauty  of 
women"]*,  because  for  the  sake  of  money  and 
beauty'Twas  led  astray  to  Bathshua  the  Canaan- 
it  e.  For  I  know  that  because  of  these  two  things 
shall  ye  who  are  my  race  fall  into  wickedness ; 
for  even  wise  men  among  my  sons  shall  they 
mar,  and  shall  cause  the  kingdom  of  Judah  to 
be  diminished,  which  the  Lord  gave  me  because 
of  my  obedience  to  my  father.'  For  I  never 
disobeyed  a  word  of  Jacob  my  father,  for  all 
things  whatsoever  he  commanded  I  did.  And 
Abraham,  the  father  of  my  father,  blessed  me 
that  I  should  be  king  in  Israel,  and  Isaac  fiirther 
blessed  me  in  like  manner."  And  I  know  that 
from  me  shall  the  kingdom  5&  established. 

18.  For  I  have  read  also  in  the  books  of 
Enoch  the  righteous  what  evils  ye  shall  do  in  the 
last  days.  Take  heed,  therefore,  my  children, 
of  fornication  and  the  love  of  money ;  hearken 
to  Judah  your  father,  for  these  things  do  with- 
draw you  from  the  law  of  God,  and  blind  the 
understanding  of  the  soul,  and  teach  arrogance, 
and  suffer  not  a  man  to  have  compassion  upon 
his  neighbour :  they  rob  his  soul  of  all  goodness, 
and  bind  him  in  toils  and  troubles,  and  take 
away  his  sleep  and  devour  his  flesh,  and  hinder 
the  sacrifices  of  God ;  and  he  remembereth  not 
blessing,  and  he  hearkeneth  not  to  a  prophet 
when  he  speaketh,  and  is  vexed  at  the  word  of 
godliness.  For  one  who  serveth  two  passions 
contrary  to  the  commandments  of  God  cannot 
obey  God,  because  they  have  blinded  his  soul, 
and  he  walketh  in  the  day-time  as  in  the 
night. 

19.  My  children,  the  love  of  money  leadeth  to 
idols ;  because,  when  led  astray  through  money, 
men  make  mention  of  those  who  are  no  gods, 
and  it  causeth  him  who  hath  it  to  fall  into  mad- 

'  Cd.  Oxoo.  reads  ri  M  Xiym\  iiii^  oknt  witttrt,  which  seems 
much  more  suitable  to  the  context. 
'  [i  Kings  jd.  I,  and  vcr.  ii.] 


ness.  For  the  sake  of  money  I  lost  my  childrei 
and  but  for  the  repentance  of  my  flesh,  and  th 
humbling  of  my  soul,  and  the  prayers  of  Jaco 
my  father,  I  should  have  died  childless.  Bu 
the  God  of  my  fathers,  who  is  pitiful  and  merci 
fill,  pardoned  me,  because  I  did  it  in  ignorance. 
For  the  prince  of  deceit  blinded  me,  and  I  wa 
ignorant  as  a  man  and  as  flesh,  being  comipte 
in  sins;  and  I  learnt  my  own  weakness  whil 
thinking  myself  unconquerable.^ 

20.  5  Learn  therefore,  my  children,  that  tm 
spirits  wait  upon  man  —  the  spirit  of  truth  m 
the  spirit  of  error ;  and  in  the  midst  is  the  sphi 
of  the  understanc^ng  of  the  mind,  to  which  I 
belongeth  to  turn  whithersoever  it  will.  And  111 
works  of  truth  and  the  works  of  error  are  writM 
upon  the  breast  of  men,  and  each  one  of  thd 
the  Lord  knoweth.  And  there  is  no  time  I 
which  the  works  of  men  can  be  hid  from  Hia 
for  on  the  bones  of  his  breast  hath  he  been  wife 
ten  down  before  the  Lord.  And  the  spirit  d 
truth  testifieth  all  things,  and  accuseth  all ;  M 
he  who  sinneth  is  burnt  up  by  his  own  hefll 
and  cannot  raise  his  face  unto  the  Judge  J 

21.  And  now,  my  children,  love  Levi,  that  f 
may  abide,  and  exalt  not  yourselves  against  hni 
lest  ye  be  utterly  destroyed.  For  to  me  the  Lou 
gave  the  kingdom,  and  to  him  the  priesthood 
and  He  set  the  kingdom  beneath  the  priesthood 
To  me  He  gave  the  things  upon  the  earth ;  tn 
him  the  things  in  the  heavens.  As  the  heavei 
is  higher  than  the  earth,  so  is  the  priesthood  ol 
God  higher  than  the  kingdom  upon  the  earth 
For  the  Lord  chose  him  above  thee,  to  dra^ 
near  to  Him,  and  to  eat  of  His  table  and  first 
fruits,  even  the  choice  things  of  the  sons  0 
Israel,  and  thou  shalt  be  to  them  as  a  sea.  Fo 
as,  on  the  sea,  just  and  unjust  are  tossed  about 
some  taken  into  captivity  while  others  are  en 
riched,  so  also  shall  every  race  of  men  be  ii 
thee,  some  are  in  jeopardy  and  taken  captive 
and  others  shall  grow  rich  by  means  of  plundei 
For  they  who  rule  will  be  as  great  sea-monsten 
swallowing  up  men  like  fishes :  free  sons  an( 
daughters  do  they  enslave ;  houses,  lands,  flock! 
money,  will  they  plunder ;  and  with  the  flesh  0 
many  will  they  wrongfiiUy  feed  the  ravens  an< 
the  cranes ;  and  they  will  go  on  further  in  evi 
advancing  on  still  in  covetousness.  And  ther 
shall  be  false  prophets  like  tempests,  and  the 
shall  persecute  all  righteous  men. 

22.  And  the  Lord  shall  bring  upon  them  di 
visions  one  against  another,  and  there  shall  b 
continual  wars  in  Israel;  and  among  men  c 
other  race  shall  my  kingdom  be  brought  to  a 
end,  until  the  salvation  of  Israel  shall  come,  unt 
the  appearing  of  the  God  of  righteousness,  thi 

9  [Num.  XV.  as  and  Acts  iii.  X7.] 

4  [See  cap.  23,  p.  10,  tufra.} 

f  Cd.  Oxon.  omits  uie  whole  of  this  chapter. 


THE  TESTAMENTS  OF  THE  TWELVE  PATRIARCHS. 


21 


iacob  aiid  all  the  Gentiles  may  rest  in  peace.' 
\nd  he  shall  guard  the  might  of  my  kingdom 
for  ever :  for  the  Lord  sware  to  me  with  an  oath 
that  the  kingdom  should  never  fail  from  me,  and 
from  my  seed  for  all  days,  even  for  ever. 

23.  Now  I  have  much  grief,  my  children, 
becsoise  of  your  lewdness,  and  witchcrafts,  and 
idolatries,  which  ye  will  work  against  the  king- 
dom, following  them  that  have  familiar  spirits ; 
ve'  will  make  your  daughters  singing  girls  ^  and 
harlots  for  divinations  and  demons  of  error,  and 
)e  will  be  mingled  in  the  pollutions  of  the  Gen- 
tiles :  for  which  things'  sake  the  Lord  shall  bring 
upon  you  ^unine  and  pestilence,  death  and  the 
sffoid,  avenging  siege,  and  dogs  for  the  rending 
in  pieces  of  enemies,  and  revilings  of  friends, 
deletion  and  blighting  of  eyes,  children  slaugh- 
tered, wives  carried  off,  possessions  plundered, 
temple  of  God  in  flames,  your  land  desolated, 
your  own  selves  enslaved  among  the  Gentiles, 
and  they  shall  make  some  of  you  eunuchs  for 
their  wives ;  and  whenever  ye  will  return  to  the 
Lord  with  humility  of  heart,  repenting  and  walk- 
ing in  all  the  commandments  of  God,  then  will 
the  Lord  visit  you  in  mercy  and  in  love,  bringing 
you  from  out  of  the  bondage  of  your  enemies. 

24.  And  after  these  things  shall  a  Star  arise  to 
yoQ  from  Jacob  in  peace,  and  a  Man  shall  rise  from 
my  seed,  like  the  Sun  of  righteousness,  walking 
w^  the  sons  of  men^  in  meekness  and  right- 
eousness, and  no  sin  shall  be  found  in  Him.  And 
the  heavens  shall  be  opened  above  Him,  to  shed 
forth  the  blessing  of  the  Spirit  from  the  Holy 
Father ;  and  He  shall  shed  forth  a  spirit  of  grace 
upon  you,  and  ye  shall  be  unto  Him  sons  in 
truth,  and  ye  shall  walk  in  His  commandments, 
the  first  and  the  last.  This  is  the  Branch  of  God 
Most  High,  and  this  the  Well-spring  unto  life  for 
all  flesh.     5  Then  shall  the  sceptre  of  my  king- 

I  rRom.  xL  a6.]  . 

'  The  reading  of  Cd.  Oxoo.  is  doubdess  to  be  preferred,  which 
lobtt  jcAjfSoiri  <c«t  doAuotf'i  irAavi|c  to  what  precedes. 
*  rEcdes.  n.  8;  Ecdus.  ix.  4.I 

[nor.  ▼m.  31,] 
i  CcL  Oaoo.  omits  from  here  to  end  of  c  as. 


dom  shine  forth,  and  from  your  root  shall  arise 
a  stem ;  and  in  it  shall  arise  a  rod  of  righteous- 
ness to  the  Gentiles,  to  judge  and  to  save  all  that 
call  upon  the  Lord. 

25.  And  after  these  things  shall  Abraham  and 
Isaac  and  Jacob  arise  unto  life,  and  I  and  my 
brethren  will  be  chiefs,  even  your  sceptre  in 
Israel ;  Levi  first,  I  the  second,  Joseph  third, 
Benjamin  fourth,  Simeon  fifth,  Issachar  sixth, 
and  so  all  in  order.  And  the  Lord  blessed  Levi ; 
the  Angel  of  the  Presence,  me ;  the  powers  of 
glory,^  Simeon ;  the  heaven,  Reuben ;  the  earth, 
Issachar ;  the  sea,  Zebulun ;  the  mountains,  Jo- 
seph; the  tabernacle,  Benjamin;  the  lights  of 
heaven,  Dan;  the  fatness  of  earth,  Naphtali; 
the  sun.  Gad ;  the  olive,  Asher :  and  there  shall 
be  one  people  of  the  Lord,  and  one  tongue ;  and 
there  shall  no  more  be  a  spirit  of  deceit  of  Beliar, 
for  he  shall  be  cast  into  the  fire  for  ever.  And 
they  who  have  died  in  grief  shall  arise  in  joy, 
and  they  who  have  lived  in  poverty  for  the  Lord's 
sake  shall  be  made  rich,  and  they  who  have  been 
in  want  shall  be  filled,  and  they  who  have  been 
weak  shall  be  made  strong,  and  they  who  have 
been  put  to  death  for  the  Lord's  sake  shall  awake 
in  life.7  And  the  harts  of  Jacob  shall  run  in  joy- 
fulness,  and  the  eagles  of  Israel  shall  fly  in  glad- 
ness ;  but  the  ungodly  shall  lament,  and  sinners 
shall  weep,  and  all  the  people  shall  glorify  the 
Lord  for  ever. 

26.  Observe,  therefore,  my  children,  all  the  law 
of  the  Lord,  for  there  is  hope  for  all  them  who 
follow  His  way  aright.  And  he  said  to  them : 
I  die  before  your  eyes  this  day,  a  hundred  and 
nineteen  years  old.  Let  no  one  bury  me  in  costly 
apparel,  nor  tear  open  my  bowels,'*  for  this  shall 
they  who  are  kings  do  :  and  carry  me  up  to  He- 
bron with  you.  And  Judah,  when  he  had  said 
these  things,  fell  asleep ;  and  his  sons  did  ac- 
cording to  all' whatsoever  he  commanded  them, 
and  they  buried  him  in  Hebron  with  his  fathers. 


'Eph.  iii.  10.] 


7  [3  Kf  ace.  vii.'9-36  and  Heb.  xi.  35.] 
*  Le.,  for  the  purpose  of  embahninent. 


v.  — THE  TESTAMENT  OF  ISSACHAR  CONCERNING  SIMPLICITY. 


I.  The  record  of  the  words  of  Issachar.  He 
called  his  sons,  and  said  to  them :  Hearken,  my 
children,  to  Issachar  your  father;  give  ear  to 
my  words,  ye  who  are  beloved  of  the  Lord.  I 
was  the  fifth  son  bom  to  Jacob,  even  the  hire  of 
Ae  mandrakes.'  For  Reuben '  brought  in  man- 
liakes  from  the  field,  and  Rachel  met  him  and 
00k  them.    And  Reuben  wept,  and  at  his  voice 


'  See  Gen.  xxx.  14  sqq. 

*  Tbft  Cam.  ms.  reads  I«k«(S  by  an  obriout  enor. 


Leah  my  mother  came  forth.  Now  these  man- 
drakes were  sweet-smelling  apples  which  the  land 
of  Aram  produced  on  high  ground  below  a  ravine 
of  water.  And  Rachel  said,  I  will  not  give  them 
to  thee,  for  they  shall  be  to  me  instead  of  chil- 
dren. Now  there  were  two  apples  ;  and  Leah 
said,  Let  it  suffice  thee  that  thou  hast  taken  the 
husband  of  my  virginity :  wilt  thou  also  take 
these?  And  she  said,  Behold,  let  Jacob  be  to 
thee  this  night  instead  of  the  mandrakes  of  thy 


\ 


24 


THE  TESTAMENTS  OF  THE  TWELVE  PATRIARCHS. 


they  set  me  to  watch  him  until  he  was  sold.  And 
he  remained  in  the  pit  three  days  and  three 
nights,  and  so  was  sold  famishing.  And  when 
Reuben  heard  that  while  he  was  away  Joseph 
had  been  sold,  he  rent  his  clothes  about  him, 
and  mourned,  saying,  How  shall  I  look  in  the 
face  of  Jacob  my  father?  And  he  took  the 
money,  and  ran  after  the  merchants,  and  found 
no  one;  for  they  had  left  the  main  road,  and 
journeyed  hastily  through  rugged  byways.'  And 
Reuben  ate  no  food  on  that  day.  Dan  therefore 
came  to  him,  and  said.  Weep  not,  neither  grieve ; 
for  I  have  found  what  we  can  say  to  our  father 
Jacob.  Let  us  slay  a  kid  of  the  goats,  and  dip 
m  it  the  coat  of  Joseph ;  and  we  will  say.  Look, 
if  this  is  the  coat  of  thy  son :  for  they  stripped 
off  from  Joseph  the  coat  of  our  father  when  tiiey 
were  about  to  sell  him,  and  put  upon  him  an  old 
garment  of  a  slave.  Now  Simeon  had  the  coat, 
And  would  not  give  it  up,  wishing  to  rend  it  with 
his  sword ;  for  he  was  angry  that  Joseph  lived, 
imd  that  he  had  not  slam  him.  Then  we  all 
rose  up  together  against  him,  and  said.  If  thou 
give  it  not  up,  we  will  say  that  thou  alone  didst 
this  wickedness  in  Israel ;  and  so  he  gave  it  up, 
and  they  did  even  as  Dan  had  said.J 

5.  And  now,  my  children,  I  bid  you  to  keep 
the  commands  of  the  Lord,  and  to  show  mercy 
upon  your  neighbour,  an4  to  have  compassion 
towards  all,  not  towards  men  only,  but  dso  to- 
wards beasts.  For  for  this  thing's  sake  the  Lord 
blessed  me ;  and  when  all  my  brethren  were  sick 
I  escaped  without  sickness,  for  the  Lord  knoweth 
the  purposes  of  each.  Have  therefore  compas- 
sion in  your  hearts,  my  children,  because  even  as 
a  man  doeth  to  his  neighbour,  even  so  also  will 
the  Lord  do  to  him.  For  the  sons  of  my  breth- 
ren were  sickening,  were  dying  on  account  of 
Joseph,  because  they  showed  not  mercy  in  their 
hearts;  but  my  sons  were  preserved  without 
sickness,  as  ye  kiiow.  And  when  I  was  in  Canaan, 
by  the  sea-coast,  I  caught  spoil  of  fish  for  Jacob 
my  father ;  and  when  many  were  choked  in  the 
sea,  I  abode  unhurt. 

-^  6.  I  was  the  first  who  made  a  boat  to  sail 
upon  the  sea,  for  the  Lord  gave  me  understand- 
ing and  wisdom  therein ;  and  I  let  down  a  rudder 
behind  it,  and  I  stretched  a  sail  on  an  upright 
mast  in  the  midst ;  and  sailing  therein  along  the 
shores,  I  caught  fish  for  the  house  of  my  father 
until  we  went  into  Egypt ;  and  through  compas- 
sion, I  gave  of  my  fish  to'every  stranger.  And 
if  any  man  were  a  stranger,  or  sick,  or  aged,  I 
boiled  the  fish  and  dressed  them  well,  and  offered 
them  to  all  men  as  every  man  had  need,  bringing 
them  together  and  having  compassion  upon  them. 
Wherefore  also  the  Lord  granted  me  to  take 
much  fish :  for  he  that  imparteth  unto  his  neigh- 

'  Cam.  MS  iiA  rpay^KoXwrfrmy;  Ox.  MS.  Ml  rfimyko6vrm¥. 


hour,  receiveth  manifold  more  from  the  Lord. 
For  five  years  I  caught  fish,  and  gave  thereof  to 
every  man  whom  I  saw,  and  brought  sufficient 
for  all  the  house  of  my  father.  In  the  sumner 
I  caught  fish,  and  in  the  winter  I  kept  sheep 
with  my  brethren. 

7.  Now  I  will  declare  unto  you  what  I  did. 
I  saw  a  man  in  distress  and  nakedness  in  winter- 
time, and  had  compassion  upon  him,  and  stole 
away'  a  garment  secretly  from  my  house,  and 
gave  it  to  him  who  was  in  distress.  Do  you 
therefore,  my  children,  from  that  which  God  be- 
stoweth  upon  ypu,  show  compassion  and  mercy 
impartially  to  all  men,  and  give  to  every  man 
with  a  good  heart.  And  if  ye  have  not  at  the 
time  wherewith  to  give  to  him  that  asketh  you, 
have  compassion  for  him  in  bowels  of  mercy.  I 
know  that  my  hand  found  not  at  the  time  where- 
with to  give  to  him  that  asked  me,  and  I  walked 
with  him  weeping  for  more  than  seven  furlongs, 
and  my  bowels  yearned  towards  him  unto  com- 
passion. 

8.  Have  therefore  yourselves  also,  my  children, 
compassion  towards  every  man  with  mercy,  that 
the  Lord  also  may  have  compassion  upon  you, 
and  have  mercy  upon  you ;  because  also  in  the 
last  days  God  sendeth  His  compassion  on  the 
earth,  and  wheresoever  He  findeth  bowels  of 
mercy.  He  dwelleth  in  him.  For  how  much 
compassion  a  man  hath  upon  his  neighbours,  so 
much  also  hath  the  Lord  upon  him.  For  when 
we  went  down  into  Egypt,  Joseph  bore  no  malice 
against  us,  and  when  he  saw  me  he  was  filled 
with  compassion.  And  looking  towards  him,  do 
ye  also,  my  children,  approve  yourselves  without 
malice,  and  love  one  another ;  and  reckon  not 
each  one  the  evil  of  his  brother,  for  this  breaketh 
unity,  and  divideth  all  kindred,  and  troubleth  the 
soul :  for  he  who  beareth  malice  hath  not  bowels 
of  mercy. 

9.  Mark  the  waters,  that  they  flow  together, 
and  sweep  along  stones,  trees,  sand ;  but  if  they 
are  divided  into  many  streams,  the  earth  sucketh 
them  up,  and  they  become  of  no  account.  So 
also  shall  ye  be  if  ye  be  divided.  Divide  not 
yourselves  into  two  heads,  for  everything  which 
the  Lord  made  hath  but  one  head;  He  gave 
two  shoulders,  hands,  feet,  but  all  the  members 
are  subject  unto  the  one  head^^  I  have  learnt  by 
the  writing  of  my  fathers,  that  in  the  last  days 
ye  will  depart  from  the  Lord,  and  be  divided  in 
Israel,  and  ye  will  follow  two  kings,  and  will  work 
every  abomination,  and  every  idol  will  ye  wor- 
ship, and  your  enemies  shall  lead  you  captive,  and 
ye  shall  dwell  among  the  nations  with  all  infirm- 
ities and  tribulations  and  anguish  of  soul.  And 
after  these  things  ye  will  remember  the  Lord,  and 
will  repent,  and  He  will  lead  you  back ;  for  He  is 

*  ["  Pinis  turn  detenninat  piobitatem  actus."] 


30 


THE  TESTAMENTS  OF  THE  TWELVE  PATRIARCHS. 


brought  upon  me  a  disease  of  the  heart ;  and  had 
not  ^e  prayers  of  Jacob  my  father  intervened,  it 
had  hardly  failed  that  my  spirit  had  departed. 
For  by  what  things  a  man  transgresseth,  by  the 
also  is  he  punished.'  For  in  that  my  heart 
set  mercilessly  against  Joseph,  in  my  heart 
too  I  suffered  mercilessly,  and  was  judged  for 
eleven  months,  for  so  long  a  time  as  I  had  been 
envious  against  Joseph  until  he  was  sold. 

6.  And  now,  my  children,  love  ye  each  one 
hit  brother,  and  put  away  hatred  from  your 
hearts,  loving  one  another  in  deed,  and  in  word, 
ttid  in  thought  of  the  soul.  For  in  the  presence 
of  our  father  I  spake  peaceably  with  Joseph ; 
and  when  I  had  gone  out,  the  spirit  of  hatred 
darkened  my  mind,  and  moved  my  soul  to  slay 
him.  *  Love  ye  therefore  one  another  from  your 
hearts ;  and  if  a  man  sin  against  thee,  tell  him 
of  it  gently,  and  drive  out  the  poison  of  hatred, 
and  foster  not  guile  in  thy  soul.  And  if  he  con- 
fm  and  repent,  forgive  him ;  and  if  he  deny  it, 
itrive  not  with  him,  lest  he  swear,  and  thou  sin 
doubly.  Let  not  a  stranger  hear  your  secrets 
amid  your  striving,  lest  he  hate  and  become  thy 
enemy,  and  work  great  sin  against  thee ;  for  oft- 
times  he  will  talk  guilefully  ^  with  thee,  or  evilly 
overreach  thee,  taking  his  poison  from  himself. 
Therefore,  if  he  deny  it,  and  is  convicted  and 
pat  to  shame,  and  is  silenced,  do  not  tempt  him 
on.  For  he  who  denieth  repenteth,  so  that  he 
no  more  doeth  wrong  against  thee ;  yea  also,  he 
trill  honour  thee,  and  fear  thee,  and  be  at  peace 
with  thee.    But  if  he  be  shameless,  and  abideth 

«  rWis.  xi.  16.] 

*  The  Ox.  MS.  omits  from  here  to  the  last  clause  of  c.  7. 
^  For  SoAM^ri^ai,  the  reading  of  the  Cam.  MS.  here,  Grabe 
W^liiUuu  J  doka^oth^u    Probably  teAo^m^i  b  to  be  pceferred. 


in  his  wrongdoing,  even  then  foigive  him  from 
the  heart,  and  give  the  vengeance  to  God. 

7.  If  a  man  prospereth  more  than  you,  be  not 
grieved,  but  pray  also  for  him,  that  he  may  have 
perfect  prosperity.  For  perchance  it  is  expedi- 
ent for  you  thus ;  and  if  he  be  further  exalted, 
be  not  envious,  remembering  that  all  flesh  shall 
die :  and  offer  praise  to  God,  who  giveth  things 
good  and  profitable  to  all  men.  Seek  out  the 
judgments  of  the  Lord,  and  so  shall  thy  mind 
rest  and  be  at  peace.  And  though  a  man  be- 
come rich  by  evil  means,  even  as  Esau  the  brother 
of  my  father,  be  not  jealous ;  but  wait  for  the 
end  of  the  Lord.  For  either  He  taketh  His 
benefits  away  from  the  wicked,  or  leaveth  them 
still  to  the  repentant,  or  to  the  unrepentant  re- 
serveth  punishment  for  ever.  For  the  poor  man 
who  is  free  from  envy,  giving  thanks  to  the  Lord 
in  all  things,  is  rich  among  all  men,  because  he 
hath  not  evU  jealousy  of  men.  Put  away,  there- 
fore, hatred  from  your  souls,  and  love  one  an- 
other with  uprightness  of  heart 

8.  And  do  ye  also  tell  these  things  to  your 
children,  that  they  honour  Judah  and  Levi,  for 
from  them  shall  the  Lord  raise  up  a  Saviour  to 
Israel.^  For  I  know  that  at  the  last  your  chil- 
dren shall  depart  from  them,  and  sludl  walk  in 
all  wickedness,  and  mischief,  and  corruption  be- 
fore the  Lord.  And  when  he  had  rested  for  a 
litde  while,  he  said  again  to  them.  My  children, 
obey  your  father,  and  bury  me  near  to  my  fathers. 
And  he  drew  up  his  feet,  and  fell  asleep  in  peace. 
And  after  five  years  they  carried  him  up,  and 
laid  him  in  Hebron  with  his  fathers. 


4  [The  Virgin  was  the  daughter  of  Judah,  bat  had  Unship 
Levi.   Lttke  L  36.    Compare  Jex,  sudii.  so-as.] 


■  r 


3L  — THE  TESTAMENT  OF  ASHER  CONCERNING  TWO  FACES   OF  VICE  AND 

VIRTUE. 


I.  The  record  of  the  testament  of  Asher,  what 
tilings  he  spake  to  his  sons  in  the  hundred  and 
tiventieth  year  of  his  life.  While  he  was  still  in 
health,  he  said  to  them :  Hearken,  ye  children 
of  Asher,  to  your  father,  and  I  will  declare  to 
you  all  that  is  right  in  the  sight  of  God.  Two 
ways'  hath  God  given  to  the  sons  of  men,  and 
two  minds,  and  two  doings,  and  two  places,  and 
two  ends.  Therefore  all  things  are  by  twos,  one 
corresponding  to  the  other.  There  are  two  ways 
of  good  and  evil,  with  which  are  the  two  minds 
in  our  breasts  distinguishing  them.  Therefore 
if  the  soul  take  pleasure  in  good,  all  its  actions 
aie  in  righteousness ;  and  though  it  sin,  it  straight- 
way repenteth.    For,  having  his  mind  set  upon 

*  [See  the  Dum  Vimt  vol.  vii.,  p.  377,  this  series.] 


righteousness,  and  casting  away  maliciousness,  he 
straightway  overthroweth  the  evil,  and  uprooteth 
the  sin.  But  if  his  mind  turn  aside  in  evil,  all 
his  doings  are  in  maliciousness,  and  he  driveth 
away  the  good,  and  taketh  unto  him  the  evil, 
and  is  ruled  by  Beliar ;  and  even  though  he  work 
what  is  good,  he  perverteth  it  in  eviL  For 
whenever  he  beginneth  as  though  to  do  good,  he 
bringeth  the  end  of  his  doing  to  work  evO,  see- 
ing that  the  treasure  of  the  devil  is  filled  with 
the  poison  of  an  evil  spirit. 

2.  There  is  then,  he  saith,  a  soul  which  speak- 
eth  the  good  for  the  sake  of  the  evil,  and  the 
end  of  the  doing  leadeth  to  mischief.'  There  is 
a  man  who  showeth  no  compassion  upon  him 

*  [This  sectitm  is  commrndcd  by  Dr.  Lardner.] 


I 
I 

c 


34 


THE  TESTAMENTS  OF  THE  TWELVE  PATRIARCHS. 


And  wheresoever  the  Most  High  dwelleth,  even 
though  a  man  fall  into  envy,  or  slavery,  or  slan- 
der, the  Lord  who  dwelleth  in  him,  for  his  sobri- 
ety's sake  not  only  delivereth  him  from  evil,  but 
also  exalteth  and  glorifieth  him,  even  as  me. 
For  in  every  way  the  man  is  guarded,  whether 
in  deed,  or  in  word,  or  in  thought  My  brethren 
know  how  my  father  loved  me,  and  I  was  not  ex- 
alted in  my  heart ;  although  I  was  a  child,  I  had 
the  fear  of  God  in  my  thoughts.  For  I  knew 
that  all  things  should  pass  away,  and  I  kept  my- 
self within  bounds,  and  I  honoured  my  brethren ; 
and  through  fear  of  them  I  held  my  peace  when 
I  was  sold,  and  revealed  not  my  family  to  the 
Ishmaelites,  that  I  was  the  son  of  Jacob,  a  great 
man  and  a  mighty. 

11.  Do  ye  also,  therefore,  have  the  fear  of 
God  in  your  works,  and  honour  your  brethren. 
For  every  one  who  worketh  the  law  of  the  Lord 
shall  be  loved  by  Him.  And  when  I  came  to 
the  Indocolpitae  with  the  Ishmaelites,  they  asked 
me,  and  I  said  that  I  was  a  slave  from  their 
house,  that  I  might  not  put  my  brethren  to  shame. 
And  the  eldest  of  them  said  unto  me.  Thou  art 
not  a  slave,  for  even  thy  appearance  doth  make 
it  manifest  concerning  thee.  And  he  threatened 
me  even  unto  death.  But  I  said  that  I  was  their 
slave.  Now  when  we  came  into  Egypt,  they 
strove  concerning  me,  which  of  them  should  buy 
ine  and  take  me.  Therefore  it  seemed  good  to 
all  that  I  should  remain  in  Egypt  with  a  mer- 
chant of  their  trade,  until  they  should  return 
bringing  merchandise.  And  the  Lord  gave  me 
fevour  in  the  eyes  of  the  merchant,  and  he 
entrusted  unto  me  his  house.  And  the  Lord 
blessed  him  by  my  means,  and  increased  him  in 
silver  and  gold,  and  I  was  with  him  three  months 
and  five  days. 

12.  About  that  time  the  Memphian  wife  of 
Potiphar  passed  by  with  great  pomp,  and  cast 
her  eyes  upon  me,  because  her  eunuchs  told  her 
concerning  me.  And  she  told  her  husband  con- 
cerning the  merchant,  that  he  had  become  rich 
by  means  of  a  young  Hebrew,  saying,  And  they 
say  that  men  have  indeed  stolen  him  out  of  the 
land  of  Canaan.  Now  therefore  execute  judg- 
ment with  him,  and  take  away  the  youth  to  be 
thy  steward ;  so  shall  the  God  of  the  Hebrews 
bless  thee,  for  grace  from  heaven  is  upon  him. 

13.  And  Potiphar  was  persuaded  by  her  words, 
and  commanded  the  merchant  to  be  brought, 
and  said  unto  him.  What  is  this  that  I  hear,  that 
thou  stealest  souls  out  of  the  land  of  the  Hebrews, 
and  sellest  them  for  slaves?  The  merchant 
therefore  fell  upon  his  face,  and  besought  him, 
saying,  I  beseech  thee,  my  lord,  I  know  not  what 
thou  sayest.  And  he  said.  Whence  then  is  thy 
Hebrew  servant?  And  he  said.  The  Ishma- 
elites entrusted  him  to  me  until  they  should 
return.     And  he  believed  him  not,  but  com- 


manded him  to  be  stripped  and  beaten.  And 
when  he  persisted,  Potiphar  said,  Let  tfie  yondi 
be  brought.  And  when  I  was  brought  in^I  dH 
obeisance  to  the  chief  of  the  eunuchs  —  for  be 
was  third  in  rank  with  Pharaoh,  being  chief  of 
all  the  eunuchs,  and  having  wives  and  children 
and  concubines.  And  he  took  me  apart  fion 
him,  and  said  unto  me,  Art  thou  a  slave  or  free  J 
And  I  said,  A  slave.  And  he  said  unto  mc^ 
Whose  slave  art  thou?  And  I  said  unto  hinip 
The  Ishmaelites'.  And  again  he  said  unto  me^ 
Howbecamest  thou  their  slave?  And  I  sak^ 
They  bought  me  out  of  the  land  of  Canaan.  Ami 
he  believed  me  not,  and  said,  Thou  liest :  an^ 
he  commanded  me  to  be  stripped  and  beaten. 

14.  Now  the  Memphian  woman  was  lookiiMK 
through  a  window  while  I  was  being  beaten,  and 
she  sent  unto  her  husband,  saying.  Thy  judg- 
ment is  unjust ;  for  thou  dost  even  punish  a  free: 
man  who  hath  been  stolen,  as  though  he  were  a 
transgressor.  And  when  I  gave  no  other 
though  I  was  beaten,  he  commanded  that 
should  be  kept  in  guard,  until,  said  he,  the  own*. 
ers  of  the  boy  shall  come.  And  his  wife  saidi 
unto  him.  Wherefore  dost  thou  detain  in  captivitfj 
this  noble  child,  who  ought  rather  to  be  set  at, 
liberty,  and  wait  upon  thee  ?  For  she  wished  toi 
see  me  in  desire  of  sin,  and  I  was  ignorant  coa-j 
ceming  all  these  things.  Then  said  he  to  hSi 
wife.  It  is  not  the  custom  of  the  Egyptians  tOi 
take  away  that  which  belongeth  to  others  before , 
proof  is  given.  This  he  said  concerning  the 
merchant,  and  concerning  me,  that  I  must  be 
imprisoned. 

15.  Now,  after  four  and  twenty  days  came  the 
Ishmaelites;  and  having  heard  that  Jacob  mr 
father  was  mourning  because  of  me,  they  said^i 
unto  me,  How  is  it  that  thou  saidst  that  thoa] 
wert  a  slave  ?  and  lo,  we  have  learnt  that  thonkj 
art  the  son  of  a  mighty  man  in  the  land  of  Ctv 
naan,  and  thy  father  grieveth  for  thee  in  sackr^ 
cloth.  And  again  I  would  have  wept,  but  I : 
restrained  myself,  that  I  should  not  put  mfj 
brethren  to  shame.  And  I  said,  I  know  not,  t 
am  a  slave.  Then  they  take  counsel  to  sell  vot^ 
that  I  should  not  be  found  in  their  hands.  FoC^ 
they  feared  Jacob,  lest  he  should  work  upoa. 
them  a  deadly  vengeance.  For  it  had  beca, 
heard  that  he  was  mighty  with  the  Lord  audi 
with  men.  Then  said  the  merchant  unto  them, 
Release  me  from  the  judgment  of  Potiphar. 
They  therefore  came  and  asked  for  me,  saying, 
He  was  bought  by  us  with  money.    And  he  sent 

us  away. 

16.  Now  the  Memphian  woman  pointed  me 
out  to  her  husband,  that  he  should  buy  me  ;  for 
I  hear,  said  she,  that  they  are  selling  him.  And 
she  sent  a  eunuch  to  the  Ishmaelites,  and  aske4 
them  to  sell  me ;  and  since  he  was  not  williQ| 
to  traffic  with  them,  he  returned.    So  when  the 


THE  TESTAMENTS  OF  THE  TWELVE  PATRIARCHS. 


37 


7.  Flee  ye  therefore,  my  children,  the  evil-do- 
ng  of  Beliar ;  for  it  giveth  a  sword  to  them  that 
sibeyeth,  and  the  sword  is  the  mother  of  seven 
stDs.  First  the  mind  conceiveth  through  Beliar, 
md  first  diere  is  envy;  secondly, desperation ; 
Sibtflyy  tribulation;  fourthly,  captivity;  fifthly, 
neediness;  sixthly,  trouble;  seventhly,  desola- 
tion. Therefore  also  Cain  is  delivered  over  to 
Mven  vengeances  by  God,  for  in  every  hundred 
fears  the  Lord  brought  one  plague  upon"  Rim. 
Fwo  hundred  years  he  suffered,  and  in  the  nine 
Inmdredth  year  he  was  brought  to  desolation  at 
die  flood,  for  Abel  his  righteous  brother's  sake. 
In  seven '  hundred  years  was  Cain  judged,  and 
Lamech  in  seventy  times  seven ;  because  for  ever 
those  who  are  likened  unto  Cain  in  envy  unto 
batred  of  brethren  shall  be  judged  with  the  same 
punishment. 

8.  Do  ye  also  therefore,  my  children,  flee  ill- 
doing,  envy,  and  hatred  of  brethren,  and  cleave 
to  goodness  and  love.  He  that  hath  a  pure 
mind  in  love,  looketh  not  after  a  woman  imto 
fornication;  for  he  hath  no  defilement  in  his 
heart,  because  the  Spirit  of  God  resteth  in  him. 
For  as  the  sun  is  not  defiled  by  shining  over 
dung  and  mire,  but  rather  drieth  up  bo&  and 
driveth  away  the  ill  smell ;  so  also  the  pure  mind, 
constrained  among  the  defilements  of  the  earth, 
lather  edifieth,  and  itself  suffereth  no  defilement. 

9.  Now  I  suppose,  from  the  words  of  the 
righteous  Enoch,  that  there  will  be  also  evil- 
doings  among  you :  for  ye  will  commit  fornica- 
tion with  the  fornication  of  Sodom,  and  shall 
perish  all  save  a  few,  and  will  multiply  inordinate 
hsts  with  women;  and  the  kingdom  of  the 
Lord  shall  not  be  among  you,  for  forthwith  He 
will  take  it  away.  Nevertheless  the  temple  of 
God  shall  be  buUt  in  your  portion,  and  shall  be 
gtorious  among  you.  For  He  shall  take  it,  and 
tiie  twelve  tribes  shall  be  gathered  together  there, 
and  all  the  Gentiles,  until  the  Most  High  shall 
send  forth  His  salvation  in  the  visitation  of  His 
only-begotten  one.  And  He  shall  enter  into  the 
front'  of  the  temple,  and  there  shall  the  Lord 
be  treated  with  outrage,  and  He  shall  be  lifted 
up  upon  a  tree.  And  the  veil  of  the  temple 
shall  be  rent,  and  the  Spirit  of  God  shall  descend 
upon  the  Gentiles  as  fire  potured  forth.  And  He 
shall  arise  from  the  grave,  and  shall  ascend  from 
earth  into  heaven :  and  I  know  how  lowly  He 
ahaU  be  upon  the  earth,  and  how  glorious  in  the 
heaven. 

10.  Now  when  Joseph  was  in  Egypt,  I  longed 
to  see  his  visage  and  the  form  of  his  countenance ; 
and  through  the  prayers  of  Jacob  my  father  I 
saw  him,  while  awake  in  the  daytime,  in  his  fuU 
and  perfect  shape.  Know  ye  therefore,  my  chil- 
dren, that  I  am  dying.    Work  therefore  truth 

'  For  hmutomoit  Snvtp  die  0z«  acs.  reads  timgllj  iwri. 
*  TUe  would  aeem  to  be  the  mraning  of  wpAnt  wiii. 


and  righteousness  each  one  with  his  neighbour, 
and  judgment  unto  faithful  doing,  and  keep  the 
law  of  the  Lord  and  His  commandments ;  for 
these  things  do  I  teach  you  instead  of  all  inherit- 
ance. Do  ye  also  therefore  give  them  to  your 
children  for  an  everlasting  possession ;  for  so  did 
both  Abraham,  and  Isaac,  and  Jacob.  All  these 
things  they  gave  us  for  an  inheritance,  saying, 
Keep  the  commandments  of  God  until  the  Lord 
shalT reveal  His  salvation  to  all  nations.  Then 
shall  ye  see  Enoch,  Noah,  and  Shem,  and  Abra- 
ham, and  Isaac,  and  Jacob,  arising  on  the  right 
hand  in  gladness.  Then  shall  we  also  arise,  each 
one  over  our  tribe,  worshipping  the  King  of 
heaven,  who  appeared  upon  the  earth  in  the 
form  of  a  man  of  humility.  And  as  many  as 
believed  on  Him  on  the  earth  shaU  rejoice  with 
Him ;  3  and  then  shall  all  men  arise,  some  unto 
glory  and  some  unto  shame.  And  the  Lord 
shall  judge  Israel  first,  even  for  the  wrong  they 
did  imto  Him ;  for  when  He  appeared  as  a  de- 
hverer,  God  in  the  flesh,  they  believed  Him  not. 
And  then  shall  He  judge  all  the  Gentiles,  as 
many  as  believed  Him  not  when  He  appeared 
upon  earth.  And  He  shall  reprove  Israel  among 
the  chosen  ones  of  the  Gentiles,  even  as  He 
reproved  Esau  among  the  Midianites,  who  de- 
ceived their  brethren,  so  that  they  fell  into 
fornication  and  idolatry;  and  they  were  alien- 
ated from  God,  and  became  as  they  that  were  no 
children  in  the  portion  of  them  that  fear  the 
Lord.  But  if  ye  walk  in  holiness  in  the  presence 
of  the  Lord,  ye  shall  dwell  in  hope  again  in  me, 
and  all  Israel  shall  be  gathered  unto  the  Lord. 

II.  And  I  shall  no  longer  be  called  a  raven- 
ing wolf^  on  account  of  your  ravages,  but  a 
worker  of  the  Lord,  distributing  food  to  them 
that  work  what  is  good.  And  one  ^  shall  rise  up 
from  my  seed  in  the  latter  times,  beloved  of  the 
Lord,  hearing  upon  the  earth  His  voice,  en- 
lightening widi  new  knowledge  all  the  Gentiles, 
bursting  in  upon  Israel  for  salvation  with  the 
light  of  knowledge,  and  tearing  it  away  from  it 
like  a  wolf,  and  giving  it  to  the  synagogue  of 
the  Gentiles.  And  until  the  consummation  of  the 
ages  shall  he  be  in  the  synagogues  of  the  Gen- 
tiles, and  among  their  rulers,  as  a  strain  of  music 
in  the  mouth  of  all ;  ^  and  he  shall  be  inscribed 
in  the  holy  books,  both  his  work  and  his  word, 
and  he  shall  be  a  chosen  one  of  God  for  ever ; 
and  because  of  him  my  father  Jacob  instructed 
me,  saying,  He  shall  fill  up  that  which  lacketh 
of  thy  tribe. 

3  [Rev.  XX.  5,  6.    See  p.  25,  note  4,  tupra\ 

4  Gen.  xlix.  37.  This  passage,  referrinjs  to  St.  Paul  fwho  was  of 
the  tribe  of  Benjamin,  Rom.  xi.  i,  Phil.  iii.  5),  is  quoted  by  Tertul- 
lian,  Adversus  Marciantm^  v.  x.     [See  vol.  lii.  p.  430,  this  series] 

i  Compare  Scor/iace,  cap.  13  [with  reference  to  Gen.  xxv.  34 
and  xxvii.  3^,  vol.  iii.  p.  646,  this  series.  Lardner  adds  Origen,  Horn, 
in  E*tch,^  IV.  torn.  iii.  p.  731 ;  Theodoret,  in  Gen.  Qumst.^  ex.  torn. 
i.  p.  77;  and  Augiutine,  Serm.,  379  (and  p€utim)  ^xom.  v.  ed.  Bene- 
dict.]. 

*  ["Mdinorefmelosinftunfmelodiainoofde."  — Sr.BiwfiUKO.] 


3« 


THE  TESTAMENTS  OF  THE  TWELVE  PATRIARCH& 


wymmmmmm   , 


12.  And  when  he  finished  his  words,  he  said : 
I  chaxge  you,  my  children,  carry  up  my  bones 
out  of  Egypt,  and  bury  me  at  Hebron,  near  my 
Withers.  So  Benjamin  died  a  hundred  and 
twenty-five  years  old,  in  a  good  old  age,  and  they 
placed  him  in  a  coffin,  ^d  in  the  ninety-first 
year  of  the  departure  of  the  children  ol  Israel 


fix>m  Egypt,  th^  and  their  brethren  brought  vp 
the  bones  of  ueir  fiidiers  secredy  in  a  plaos 
which  is  called  Canaan ;  and  they  buried  then 
in  Hebron,  by  tiie  feet  of  dieir  £uhers.  And 
they  returned  fix>m  the  land  of  Canaanj  and 
dwelt  in  E^gypt  until  At  day  of  their  departipg 
torn  the  land  of  £!gypt 


NOTE  BY  THE  AMERICAN  EDITOR. 

I  HAD  prepared  annotations  for  these  pages  which  I  find  will  require  mote  space  than  Ais 
overloaded  volume  can  afibrd.  Let  me  indicate  some  sources  of  information  irfiich  the  student 
may  find  convenient  Thus,  in  Liddon's  Bampton  Lecture  (4th  ed.,  London,  1869),  consult  p» 
71  for  remarks  on  Fhilo  and  Alexandrian  Jews;  see  also  p.  91.  Concerning  the  ''Book  of 
Enoch,"  pp.  7  and  302 ;  see  Westcott,  Study  of  the  Gospels  (London,  1867),  P«  ^^^  ^  reference  to 
the  Book  of  Jubilees^  and  its  lack  of  reference  to  Messiah.  See  Jewish  doctrine  of  the  Hessiali^; 
pp.  Z6y  143,  151 ;  the  ''Book  of  Henoch,"  pp.  69,  93,  loi ;  apocr]rphal  words  of  Jews,  p.  418. 
He  places  the  "  Book  of  Henoch  "  earlier  than  the  "  Book  of  Jubilees,"  and  the  "  Twelve  PMa- 
archs  "  after  that  Compare  Westcott's  Historic  Faith  (London,  1883),  a  quotation  fix>m  Gold* 
win  Smith,  on  "  the  blood  of  Christ,"  note  8,  p.  237. 

I  cannot  forbear  to  note,  among  useful  suggestions  in  these  Testaments y  that  (on  p.  11)  of; 
the  share  of  Simeon  in  the  persecution  of  Joseph.  It  explains  the  real  purpose  of  Joseph  li 
selecting  Simeon  as  the  hostage  to  be  left  in  Egypt  (Gen.  xlii.  21-24.)  Joseph  heard  the  mutal 
reproaches  of  his  brothers,  and  foresaw  that  Simeon  would  be  made  to  sufier  as  most  guilty :  so  ki 
was  withdrawn.  Again,  a  like  anxiety  (Gen.  xlv.  2)  appears  when  Simeon  was  sent  back  wiAj 
them  to  his  fisher.  Other  suggestions  may  be  noted  as  substantially  illustrating  the 
narrative. 


EXCERPTS  OF  THEODOTUS; 

OR, 

SELECTIONS  FROM  THE  PROPHETIC  SCRIPTURES. 


[TRANSLATED  BY  THE  REV.  WILUAM  WILSON,  MJL] 


INTRODUCTORY  NOTICE 


TO 


EXCERPTS  OF  THEODOTUS;  OR.  SELECTIONS  FROM  THE  PROPHETIC 

SCRIPTURES 


Wk  may  thank  Mr.  WDson,  the  translator,  for  separating  this  collection,  absolutely,  from  the 
noiks  of  Qement  of  Alexandria,  to  which  it  has  been  made  an  appendix.  The  reference  to  **  our 
Pantaenus  "  gives  the  only  colour  for  such  a  collocation  with  so  great  a  name.  It  is  the  work  of 
a  Montanist,  perhaps,  who  may  have  had  some  relations  with  the  Alexandrian  school ;  but  it  is 
hard  to  say  precisely  who,  of  three  or  four  named  Theodotus  (all  heretics),  may  have  made  the 
compilation,  more  especially  because  disjointed  and  contradictory  fragments  seem  mixed  up  in  it 
as  it  is  commonly  edited.  Dupin  (perhaps  too  readily  copying  Valesius)  appears  to  think  Clem- 
ent may  have  been  the  compiler,  but  that,  like  the  HypotyposeSy  the  work  was  the  product  of 
days  when  he  was  imperfectiy  educated  in  Christian  truth.  It  seems  to  me  more  reasonable  to 
conclude  that  these  excerpts,  and  what  goes  by  the  name  oi  Fragments  from  the  Hypotyposes,  are 
alike  corrupt  or  forged  documents,  for  which  Clement's  name  has  been  borrowed,  to  give  them 
some  credit ;  and  I  can  desire  no  better  authority  for  this  opinion  than  that  of  Jeremiah  Jones, 
with  the  arguments  to  be  found  in  his  learned  work  on  the  Canon? 

The  wretched  performance,  therefore,  is  valuable  chiefly  as  illustrating  certain  heresies  of  the 
second  century ;  but,  incidentally,  it  is  of  considerable  importance  as  confirming  the  orthodox 
writers  in  those  books  and  doctrines  to  which  it  bears  witness  in  coincidence  with  them. 

I  regret  that  the  Ekiinburgh  editors  give  us  not  a  line  of  information  as  to  their  estimate  of 
these  extracts,  or  concerning  authorship  and  like  matters  of  interest  and  natural  curiosity. 


*  VoL  L  pp.  37X-376.    These  SeUcticns  axe  often  quoted  as  "  Eclogues.' 


41 


44 


EXCERPTS  OF  THEODOTUS. 


vn.  Now,  regeneration  is  by  water  and  spirit, 
as  was  all  creation:  ''For  die  Spirit  of  God 
moved  on  the  abyss." '  And  for  this  reason  the 
Saviour  was  baptized,  though  not  Himself  need- 
ing' to  be  so,  in  order  that  He  might  consecrate 
the  whole  water  for  those  who  were  being  regen- 
erated. Thus  it  is  not  the  body  only,  but  the 
soul,  that  we  cleanse.  It  is  accordingly  a  sign 
of  the  sanctifying  of  our  invisible  part,  and  of 
the  straining  off  from  the  new  and  spiritual  crea- 
tion of  the  unclean  spirits  that  have  got  mixed 
up  with  the  soul. 

vra.  "The  water  above  the  heaven."  Since 
baptism  is  performed  by  water  and  the  ^irit  as 
a  protection  against  the  twofold  fire, — that  which 
lays  hold  of  what  is  visible,  and  that  which  lays 
hold  of  what  is  invisible ;  and  of  necessity,  there 
being  an  immaterial  element  of  water  and  a 
material,  is  it  a  protection  against  the  twofold ' 
fire.  And  the  earthly  water  cleanses  the  body ; 
but  the  heavenly  water,  by  reason  of  its  being 
immaterial  and  invisible,  is  an  emblem  of  the 
Holy  Spirit,  who  is  the  purifier  of  what  is  invisi- 
ble, as  the  water  of  the  Spirit,  as  the  other  of  the 
body. 

DC.  God,  out  of  goodness,  hath  mingled  fear 
with  goodness.  For  what  is  beneficial  for  each 
one,  that  He  also  supplies,  as  a  physician  to  a 
sick  man,  as  a  father  to  his  insubordinate  child : 
"  For  he  that  spareth  his  rod  hateth  his  son."  ^ 
And  the  Lord  and  His  apostles  walked  in  the 
midst  of  fear  and  labours.  When,  then,  the  af- 
fliction is  sent  in  the  person  of  a  righteous  man,^ 
it  is  either  from  the  Lord  rebuking  him  for  a  sin 
committed  before,  or  guarding  him  on  account 
of  the  future,  or  not  preventing  by  the  exercise 
of  His  power  an  assault  from  witiiout,* — for  some 
good  end  to  him  and  to  those  near,  for  the  sake 
of  example. 

X.  Now  those  that  dwell  in  a  corrupt  body, 
like  those  who  sail  in  an  old  ship,  do  not  lie  on 
their  back,  but  are  ever  praying,  stretching  their 
hands  to  God. 

XI.  The  ancients  were  exceedingly  distressed, 
unless  they  had  always  some  suffering  in  the 
body.  For  they  were  afraid,  that  if  they  received 
not  in  this  world  the  punishment  of  the  sins  which, 
in  numbers  through  ignorance,  accompany  those 
that  are  in  the  flesh,  they  would  in  the  other 
world  suffer  the  penalty  all  at  once.  So  that 
they  preferred  curative  treatment  here.  What  is 
to  be  dreaded  is,  then,  not  external  disease,  but 
sins,  for  which  disease  comes,  and  disease  of  the 


'  Gen.  i.  a. 

'  [  In  a  quotation  which  Jonet  makes  from  the  ExcerfU  (not  found 
here)  the  reverse  is  shamelessly  asserted.    Canon,  vol.  i.  p.  375.] 
*  iiirAdi|f  —  substantive. 

4  Prov.  xiii.  94. 

5  orov  odv  irt<rrov  9miiar<rt  if. 

^  The  sense  is  hazy,  but  about  as  dear  as  that  to  be  obtained  by 
substituting  coiyecturally  for  npocfioAi^v  (assault),  wpdc  /SoA^f,  or 
4ari/loAi|i',  or  iwifiovX^y. 


soul,  not  of  the  body :  ^ For  all  flesh  is  grass,"' 
and  corporeal  and  external  good  things  are  tem- 
porary; "but  the  things  wbich  are  unseen  are 
eternal"  * 

xn.  As  to  knowledge,  some  elements  of  it  we 
already  possess ;  others,  by  what  we  do  possess, 
we  firmly  hope  A?  attain.  For  neither  have  we 
attained  all,  nor  do  we  lack  alL  But  we  have 
received,  as  it  were,  an  earnest  of  the  eternal 
blessings,  and  of  the  ancestral  riches.  The  pro- 
visions for  the  Lord's  way  are  the  Lord's  beati- 
tudes. For  He  said:  "Seek,"  and  anxiously 
seek,  "  the  kingdom  of  God,  and  all  these  things 
shall  be  added  to  you :  for  the  Father- knoweth 
what  things  ye  have  need  of."  9  Thus  He  limits 
not  only  our  occupations,  but  our  cares.  For 
He  says :  "  Ye  cannot,  by  taking  thought,  add 
aught  to  your  stature."  '^  For  (kxl  knows  well 
what  it  is  good  for  us  to  have  and  what  to  want 
He  wishes,  therefore,  that  we,  emptying  ourselves 
of  worldly  cares,  should  be  filled  with  that  which 
is  directed  towards  God.  "  For  we  groan,  desir- 
ing to  be  clothed  upon  with  that  which  is  incor- 
ruptible, before  putting  off  corruption."  For 
when  faith  is  shed  abroad,  unbelief  is  nonplussed. 
Similarly  also  with  knowledge  and  righteousness. 
We  must  therefore  not  only  empty  &e  soul,  but 
fill  it  with  God.  For  no  longer  is  there  evil  in 
it,  since  that  has  been  made  to  cease ;  nor  yet  is 
there  good,  since  it  has  not  yet  received  good. 
But  what  is  neither  good  nor  evil  is  nothing. 
"  For  to  the  swept  and  empty  house  return," " 
if  none  of  the  blessings  of  ssdvation  has  been  put 
in,  the  unclean  spirit  that  dwelt  there  before, 
taking  with  him  seven  other  unclean  spirits. 
Wherefore,  after  emptying  the  soul  of  what  is 
evil,  we  must  fill  with  the  good  God  that  which 
is  His  chosen  dwelling-place.  For  when  the 
empty  rooms  are  filled,  then  follows  the  seal,  that 
the  sanctuary  may  be  guarded  for  God. 

xm.  "  By  two  and  three  witnesses  every  word 
is  established."  "  By  Father,  and  Son,  and  Holy 
Spirit,  by  whose  viritness  and  help  the  prescribed 
commandments  ought  to  be  kept. '3 

xiv.  Fasting,  according  to  the  signification  of 
the  word,  is  abstinence  from  food.  Now  food 
makes  us  neither  more  righteous  nor  less.  But 
mystically  it  shows  that,  as  life  is  maintained  in 
individuds  by  sustenance,  and  want  of  sustenance 
is  the  token  of  death ;  so  also  ought  we  to  fast 
from  worldly  things,  that  we  may  die  to  the 
world,  and  after  that,  by  partaking  of  divine  sus- 
tenance, live  to  God.      Especially  does  fiasting 

7  Isa.  xl.  6. 
•  9  Cor.  iv.  x8. 

9  Matt.  vi.  33,  3a. 

10  Matt.  vi.  37;  Luke  xiL  35. 
'<  Matt.  xii.  44. 

**  Deut.  xvii.  6. 

13  [This  looks  as  if  the  text  of  the  tkret  tmtntstt  had  been  m  this 
compiler's  copy  of  St.  John's  First  Epistle.  See  vol.  iti.  Eludd.  lU 
p.  631.  St.  Augustine  also  seems  to  me  to  sustain  the  African  text  >  1 
the  Dt  Civii.,  ub.  v.  cap.  xi.  p.  154,  cd.  Migne.] 


50 


EXCERPTS   OF  THEODOTUS. 


high  in  command  is  in  the  sum.  For  he  is  ap- 
pointed for  rule  over  days ;  as  the  moon  is  for 
ruling  over  night'  Now  angels  are  caUed  days. 
Along  with  the  angels  in  *  the  sun,  it  is  said,  they 
shall  have  assigned  to  them  one  abode,  to  be  for 
some  time  and  in  some  respects  the  sun,  as  it 
were  the  head  of  the  body  which  is  one.  And, 
besides,  they  also  are  the  rulers  of  the  days,  as 
that  angel  in  the  sun,  for  the  greater  purpose  for 
which  he  before  them^  migrated  to  the  same 
place.  And  again  destined  to  ascend  progres- 
sively, they  reach  the  first  abode,  in  accordance 
with  the  past  "  He  hath  set : "  so  that  the  first- 
created  angels  shall  no  longer,  according  to  provi- 
dence, exercise  a  definite  ministry,  but  may  be  in 
repose,  and  devoted  to  the  contemplation  of  God 
alone;  while  those  next  to  them  shall  be  pro- 
moted to  the  post  which  they  have  left ;  and  so 
those  beneath  them  similarly. 

LVn.  There  are  then,  according  to  the  aposde, 
those  on  the  summit,^  the  first-created.  And 
they  are  thrones,  although  Powers,  being  the  first- 
created,  inasmuch  as  God  rests  in  them,  as  also 
in  those  who  believe.  For  each  one,  according 
to  his  own  stage  of  advancement,  possesses  the 
knowledge  of  God  in  a  way  special  to  himself; 
and  in  this  knowledge  God  reposes,  those  who 
possess  knowledge  being  made  immortal  by 
knowledge.  And  is  not ''  He  set  His  tabernacle 
in  the  sun  "  to  be  understood  thus  ?  God  "  set 
in  the  sun,''  that  is,  in  the  God  who  is  beside 
Him,  as  in  the  Gospel,  Eli,  £li,s  instead  of  my 
God,  my  God.  And  what  is  "above  all  rule, 
and  authority,  and  power,  and  every  name  that  is 
named,"  are  those  fix>m  among  men  that  are 
made  perfect  as  angels  and  archangels,  so  as  to 
rise  to  the  nature  of  the  angels  first-created. 
For  those  who  are  changed  from  men  to  angels 
are  instructed  for  a  thousand  years  by  the  angels 
after  they  are  brought  to  perfection.    Then  those 

>  Gen.  L  i8. 

•  uc«'  here  cktf ly  should  be  caf*  or  H*. 

s  If  we  may  venture  to  dumge  avrov  into  Avrwy. 

4  'Br  rj  MM  «««icaraaT«a«i.  The  kst  word  yieldt  no  suitable 
MBse,  and  conjecture  as  to  the  right  reading  u  vain:  and  we  have 
Isft  it  untraittlaied.  The  Latin  tiinslator  readers  "  qui  in  sununa 
aroe  collocati  sunt** 

<  *HAtot  b  (with  manrellotts  ignorance  of  the  Hcbftv  lOBgue,  m 

f*^y^w.iLfii.i  Boiioat)  hera  Hmtifrl  with  SU,  ^Stt. 


who  have  taught  are  translated  to  aichangelic 
authority ;  and  those  who  have  learned  instruct 
those  again  who  fit>m  men  are  changed  to  angek. 
Thus  afterwards,  in  the  prescribed  periods,  they 
are  brought  to  the  proper  angelic  state  of  the  body. 

Lvra.  "  The  law  of  God  is  perfect,  convertii^ 
souls."  ^  The  Saviour  Himself  is  called  Law  and 
Word,  as  Peter  in  "the  Preaching,"  and  the 
prophet :  "  Out  of  Zion  shall  go  forth  the  Lair, 
and  the  Word  of  the  Lord  fix)m  Jerusalem." ' 

Lix.  "The  testimony  of  the  Lord  is  sure,  mak- 
ing children  wise."  The  covenant  of  the  Lord 
is  true,  making  wise  children ;  those  free  from 
evil,  both  the  aposdes,  and  then  also  us.  Be- 
sides, the  testimony  of  the  Lord,  according  to' 
which  He  rose  again  after  His  passion,  having 
been  verified  by  &ct,  led  the  Church  to  confir- 
mation in  faith. 

LX.  "  The  fear  of  the  Lord  is  pure,  enduring 
for  ever."  He  says  that  those  who  have  been 
turned  fix)m  fear  to  &ith  and  righteousness  endure 
for  ever. 

"The  judgments  of  the  Lord  are  true," — sure, 
and  incapable  of  being  overturned ;  and  giving 
rewards  according  to  what  is  right,  bringing  the 
righteous  to  the  unity  of  the  faith.  For  this  is 
shown  in  the  v^rds,  "justified  for  the  same."' 
"Such  desires 9  are  above  gold  and  predov 
stone." 

ua.  "  For  also  Thy  servant  keeps  them."  Not 
that  David  alone  is  called  servant ;  but  the  whole 
people  saved  is  called  the  servant  of  God,  ii 
virtue  of  obedience  to  the  command. 

Lxn.  "Cleanse  me  fix)m  my  secrety&»/fir;"— 
thoughts  contrary  to  right  reason — defects.  For 
He  calls  this  foreign  to  the  righteous  man. 

Lxm.  "  If  they  have  not  dominion  over  xne^ 
then  shall  I  be  innocent."  If  those  who  perse- 
cute me  as  they  did  the  Lord,  do  not  have 
dominion  over  me,  I  shall  not  be  innocent  For 
no  one  becomes  a  martyr  unless  he  is  persecuted; 
nor  appears  righteous,  imless,  being  wronged,  he 
takes  no  revenge ;  nor  forbearing  .  .  • 


«Ps.xuu8. 
'  Isa.  ii.  3. 


*  Rk  six.  IS,  Septua||nt. 

*  «i  TotavTM  mfvia«4.  tot  irilidi  tfM 
faiA.V. 


TWO  EPISTLES  CONCERNING  VIRGINITY. 


ATTRIBUTED  TO  CLEMENT  OF  ROME. 


[TRANSLATED  BY  THE  REV.  B.  P.  PRATTEN.] 


«  •  - 


INTRODUGTORY  N0TI6B 


EPISTLES  CONCERNING  VIRGINITY. 


bt  professor  m.  b.  riddle,  dj>. 


Among  the  "  Psendo-Clementina ''  the  7W  Epistles  ctmceming  Vtrginity  must  properly  be 
placed.  The  evidence  against  the  genuineness  seems  conclusive ;  yet,  with  the  exception  of  the 
homily  usually  styled  the  Second  Epistle  cf  Clement^  no  spurious  writings  attributed  to  the  great 
Roroan  Father  can  be  assigned  an  earlier  date  than  these  two  letters.  Uhlhom,  in  view  of  the 
reference  to  the  sub-introducta,  thinks  they  were  written  shortly  before  the  time  of  Cyprian ; '  and 
this  seems  very  probable.  Jerome  was  acquainted  with  the  writings  {Ad  /ovinum,  i.  12),  and 
possibly  Epiphanius  (Har.^  xxx.  15).  Hence  we  may  safely  allow  an  early  date.  Yet  these 
evidences  of  age  tell  against  the  genuineness. 

1.  Early  works  of  this  character  would  not  have  disappeared  from  notice  to  such  an  extent, 
had  they  been  authenticated  as  writings  of  Clement  Supporting,  as  they  do,  the  ascetic  tendency 
prevalent  in  the  Western  Church  at  and  after  the  date  when  they  are  first  noticed  by  Christian 
writers,  they  would  have  been  carefully  preserved  and  frequently  cited,  had  they  been  genuine. 
The  name  of  the  great  Roman  Father  would  have  been  so  weighty,  that  the  advocates  of  celibacy 
mmld  have  kept  the  documents  in  greater  prominence.  The  silence  of  Eusebius  respecting  the 
letters  is  an  important  fact  in  this  discussion. 

2.  A  second  argument  against  the  genuineness  is  derived  fix)m  the  ascetic  tone  itself.  Such 
pronounced  statements  are  not,  we  must  firmly  hold,  to  be  foimd  in  the  Christian  literature  of  the 
^ub-apostolic  age.  This  historical  argument  is  further  sustained  by  other  indications  in  the  epis^ 
ties.  They  point  to  a  stage  of  ecclesiastical  development  which  belongs  to  a  much  later  period 
than  that  of  Clement 

3.  The  use  of  Scripture  in  these  letters  seems  to  be  conclusive  against  the  Clementine  author- 
ship. A  comparison  with  the  citations  in  the  genuine  Epistle  of  Clement  shows  that  these  writings 
make  much  greater  use  of  the  Pauline  (particularly  the  Pastoral)  Epistles ;  that  the  Old  Testament 
is  less  frequendy  cited,  and  that  the  mode  of  handling  probf-texts  is  that  of  a  later  age. 

4.  The  judgment  of  the  most  candid  patristic  scholars  is  against  the  genuineness.  Of  Protes- 
tants, Wetstein  stands  alone  in  supporting  the  Clementine  authorship ;  and  his  position  is  readily 
explained  by  the  fact  that  he  discovered  the  Syriac  version  which  restored  the  writings  to  modem 
scholars  (see  below).  The  genuineness  is  defended  by  Villecourt  and  Beelen  (see  below),  also  by 
Uohler,  Champagny,  and  Brttck.  But  such  experts  as  Mansi,  Hefele,  Alzog,  and  Funk,  among 
Koman  Catholics,  unite  with  Protestant  scholars  in  assigning  a  later  date,  and  consequently  in 
denying  the  Qementine  authorship. 


*  See  voL  vfi.  pp.  309-5*3. 

•  hma&aA  das  cJais  Cypiin  mfoAg  coiHwndfd. 


Cyprian,  AmU^kmt  FmHUrt,  toL  v.  pp.  ss7f  358*  58r-S9** 

S3 


54 


INTRODUCTORY  NOTICE. 


TRANSLATOR'S  INTRODUCTORY  NOTICE. 


While  the  great  mass  of  early  Christian  literature  bearing  the  name  of  Clement  of  Rome  it 
undoubtedly  spurious,  the  case  is  somewhat  different  with  regard  to  the  two  following  epistles. 
Not  only  have  Roman  Catholic  writers  maintained  their  genuineness  with  great  ingenuity  and 
learning,  but  Wetstein,  who  first  edited  them,  aigued  powerfuUy  for  their  being  received  as  the 
authentic  productions  of  Clement ;  and  even  Neander  has  admitted  that  they  may  possibly  have 
been  written  by  that  friend  and  fellow-labourer  of  the  aposdes. 

Their  literary  history  in  modem  times  is  somewhat  curious.  Wetstein  unexpectedly  discovered 
them  appended  to  a  copy  of  the  Syriac  Peschito  version  of  the  New  Testament  furnished  to  him 
by  Sir  James  Porter,  then  Britbh  ambassador  at  Constantinople.  He  soon  afterwards  (1753) 
published  them  in  Syriac,  accompanied  by  a  Latin  version  of  his  own,  with  Prolegomena,  in  whidi 
he  upheld  their  genuineness.  This  speedily  called  forth  two  works,  one  by  Lardner  (1753),  aali 
a  second  by  Venema  (1754),  in  both  of  which  their  authenticity  was  disputed.  To  these  writi 
Wetstein  himself,  and,  after  his  death,  Gallandius,  published  rejoinders;  but  the  question 
mained  as  far  from  positive  setdement  as  ever,  and  continues  subjudice  even  at  the  present  day* 

It  is  generally  admitted  (and,  of  course,  asserted  by  those  that  maintain  their  truly  Clementi 
origin)  that  Greek  was  the  original  language  of  these  epistles.    Many  have  argued  that  they 
tain  plain  references  to  the  sub-introducttB  spoken  of.  in  the  literature  of  the  third  centuiy, 
that  therefore  they  were  probably  composed  in  the  Oriental  Church  about  that  period. 

These  epistles  have  been  very  carefully  edited  in  recent  times  by  the  Roman  Catholic 
Villecourt  (1853)  and  Beelen  (1856).    Both  have  argued  strenuously  for  the  genuineness  of 
letters,  but  it  may  be  doubted  if  they  have  succeeded  in  repelling  all  the  objections  of 
and  Venema.    Beelen's  work  is  a  highly  scholarly  production,  and  his  Prolegomena  are 
by  great  fulness  and  perspicuity. 

A  German  translation  of  these  episdes  was  published  by  Zingerle  (xSsx).    They  are  now 
the  first  time  translated  into  the  English  language. 

The  translation  is  made  fix)m  the  text  of  Beelen. 

The  division  into  chapters  is  due  to  Wetstein. 


5« 


TKO 


tf^t^tkl 


of  «uch  a  kizkd  &  iixipurt.  auc  dviwu;!  i«  ^ 
g^»d  wrjriui.  for  *  cveri  "BBt  wisaessjsfsz  m. 
kiAOwu  frcna  iu  frum./  *  5«t  Ixac  txi:ii  xmaB?- 
ktand'  what  I  «tv  .  GniC  viL  p^  i»t  miier- 

to   \n*T>,^:T\^  taxkctCT  mio:  ut  cniiert   vm  ill 

the  holy  yjwtr  */.  ^xjL    haxz,  t  »xx  r 

he  CTU';ifv  ha  *yjy^\  iit  rx  tut  i&£i£  'x 

of  God  •:vTXbK\  iiinaier'  irjn.  tac  w:jri 

the  ikript^rt  i  zoo.  )aui     '  "znt  T-uoiu  ioii  mnc.- 

ply,"*  aod  rftarii:  fcl  'ii^  ifscia?   201 

rt^'t^lritrb  sziC  r^  ^uxjCL^nnt»L  mil  u.  js  jzzxet 
ax^  t:auit.  2::iC  vcxionnn  nn  tie  tscet  lot  ^ 
this  voTid,  amc  ^jol  a  marsL.  sad  les.  anrf 
hhyimsicei. ;  aziC.  vxiiiu:  timi  viJiEdsc  ^  tcol  ±e 
earthy  l#e:  £c:sur>itt  rxdc  u.7  vcrx  sad  ±7  ~t 
be  z£»  o&art:^ 


CHAf*-  nr. — c^'.'JJ.trrjg  'jr  tsz 


oaheavBgin?    Kn 


does  not  wit] 

nioos  iKm  il 

vuiL  X  haiw  bodT,  ^^od  wi 

tt  great  ^^f] 

JTt'imy,  jmf  is  ic  fiir  tioi  that  thoi 

Dm  ifaoa  leaDy 
ic  B  choa  ait  caser  t 


i  t 


"-ni.  12 


..'T  .J*n   4. .4^.1.  .M    «  ^TZ  ^'.Tz  2»J«    ^.L«.  -^    ■-        .... 

th^  lvx..vrc»  '-  of  ihit  ^•:r.:  ct  God,"  -  a=d  n^>ir  ae 
mav  i<frr*'^  Gr/i  Alssi^.rr  ±r>:::^  T-ess  Crrsc 
for  the  sake  of  th.e  kir^dota  Gt  bearen.  O:  ciis 
accoMnt  he  ^even  h;s3sel:  frc-s  aZ  ras  appcrres 
of  the  iyyiv.  And  r,ot  oclr  does  he  excise 
hiiii5>:If  from  thU  ci>mmanJ,  "  Be  fr:i;:fiL  az-d 
m'iltiply,"  but  he  longs  for  the  "  hope  protsised  " 
and  prepared  '•  and  Laid  'ip  in  heaven''  ^  by  God. 
who  has  declared  '••ith  His  moath,  and  He  does 
not  lie,  t?ia:  it  is  ''  'setter  than  sons  and  daugh- 
ter r\,''  •  •  hzA  tha*  He  win  give  to  %-irgins  a  notable 
\iji/^.  \u  fhe  r.O'ise  of  God,  which  is  scimtkin^ 
'  'M^r^  rhar.  v.ns  and  daughters."  and  better 
t'.A.'»  th^ pf/t<^  0/  those  who  have  passed  a  wedded 
\M  :,  t%.v.r;ty,  ;irid  whose  '•  bed  has  not  been 
*>:^.^A  "*  for ''V'/i  will  give  to  \irgins  the  king- 
C'/f.'.  *A  t^fA'f*rTk^  a^  to  the  holy  angels,  by  reason 
'A  v./t  Y/t^f.  \rA  noble  profession. 


Ajt  iTi'.ii  n'Miinnigd.  WSC&  die  noble  task  oi 
*  rniiii?    DcK  ±iaL  ksov  hov.  like  a 

cootest 

HdySi 

nr  c&iseifj.  diat  tfaoa  n 

aocraniQf  ^^  and  thai 

ooos  ia  trntw^h  tfaiough 

icc«e''?=^    If  s> be,  then,  thai 

'  iJL  ingsf'  rfirngs  conqocr  the  I 

^"m?yr  sie  j^c^ciMes  at  ibe  flesh ;  conqnc 

31  se  Spocx  GC  God ;  coiiqiier  these 

cc  JTTtt  W23CL  pooB  away  and  gron 

lad.  cocne  to  an  end;  conquc 

oGOTaer  die  iioo;''  conquer  the 

Sarzn: — tfaroqgh  Jesus  C 

dich  screoccben  cbee  by  the  bearing  o 

d  ±e  cEvine  Eochanst.'i    ''Takeu 

arai  xxjov  "*  ^  Him  who  makes  thee  < 

Chrsc  thr  Lord.    Stirne  to  ran  sd 


'  U\tM  tjk   ^t    'M/'.m  prv^hsMy  LakeTi.44.  —  R.] 

*  '/#  •*  vM4M>v  *     T>^r<»  ft  no  pbj  on  wotds  in  tibe  ^     _ 
^uuu^  'v  7  UL  A   ^,,  t^M  yniatfA  was  tna  intended  in  tbe  Sfiiac. 

^/M    "u^m,  fcw  4/O^r    Tbe  readinc  is  pioUUy  fuilty. 

c  'J  U  «::m;<m  i»  vwW^/  tr,  U  thm  fifed  op  m  these  epittfes.    [In 
awiHii*^  <w<*^  «riu,<i.  luM'/tr,  Malk*  win  not  be  and.  —  R.1 

♦  KmW  v.4i.cOml«  k»  ««#«'^cMii^  bj^tbe  tnntcriber.or  Ckment 

M*  ^*  Wo4.4**y ."  -HtuuMm,    [SoA.V.   The  R.  V.  con«^ 
^f0n*y*4^tfff*,    iiwtrirlnetw,''  in  cywy  i—tanoc.  —  R.1 


fcmrd  and  Acidly,  not  with  fear,  bat  with 
age.  vtbrz%  on  the  pfomise  of  thy  Lord, 
d>Dc  shjLt  occain  the  Yictor-crown  's  of  thy ' 
iing  OQ  high  "^  ^  thxoogh  Jesus  Christ  For 
soe^r  walks  perKct  in  £uth,  and  not  fej 
dcch  in  very  (feed  receive  die  czown  of  vii;g 
wiiich  is  great  in  its  toQ  and  great  in  its  re 
Dost  thoa  understand  and  know  how  honou 
a  thing  is  sanctity ?*?  Dost  thou  understanc 
great  and  exalted  and  excellent  is  the  glo 
virginity  ?** 

CHAP.  VL^DITDfllT  OF  VDtGDHIT. 

The  womb  of  a  holy  virgin  *9  carried  our 
Jesus  Christ,  the  Son  of  God;  and  the 


U  I  Cor.  m.  34- 
u^d.'«de9oaMllo.- 
^  »  Tim.  iL  5. 

u  Thewonls.*'ittiheBi^ortb8Hfl^Spiiil,''ippHrtoi 
the  sense.  —  BssLSX. 
19  Gii.  ir.  && 
••  Rer.  xiL  7. 
"  iPet.T.i 

•J  L;r.**'thelachBifaiortb8Godhttd."  [XUtbancfid 
Uier  date  than  the  sob-apostolic  afe.  —  R.] 

S4  Matt.xTi.  S4. 

M  Lir  ".crown  of  Wctofy.* 

••  PhiL  iii>  14.  

>*  i.e.,  continency.  [The  nae  of  the  mat  **  HBMlitf ,  *' 
etc..  in  the  limited  sense  of  **  caoaaeaef,"  "  rhanc,"  «lc,  i 
evidence  of  the  faiier  origin.  —  R.] 

••  The  last  two  sentences  pfopcriy  bdoqg  to  chap.  yn. 

•9  Or  «*  the  Holy"'    "    " 


56  TWO  EPISTLES  CONCERNING  VIRGINITY. 


58 


TWO  EPISTLES  CONCERNING  VIRGINITY. 


not  in  it  For  this  cause  justly  does  the  Scrip- 
ture say  regarding  such  a  generation  as  this :  "  My 
Spirit  shall  not  dwell  in  men  for  ever,  because 
they  are  flesh." »  **  Whosoever,  therefore,  has 
not  the  Spirit  of  God  in  him,  is  none  of  His  :  " » 
as  it  is  written,  **  The  Spirit  of  God  departed 
from  Saul,  and  an  evil  spirit  troubled  him,  which 
was  sent  upon  hira  from  God."  ^ 

CHAP.  DC.  —  CONllNUATION  OF  THE  SUBJECT  OF 
MORTmCATION;  DIGNriY  OF  PERSONS  CONSE- 
CRATED TO  GOD. 

He  in  whomsoever  the  Spirit  of  God  is,  is  in 
accord  with  the  will  of  the  Spirit  of  God ;  and, 
because  he  is  in  accord  with  the  Spirit  of  God, 
therefore  does  he  mortify  the  deeds  of  the  body 
and  live  unto  God,  ''  treading  down  and  subju- 
gating the  body  and  keeping  it  under ;  so  that, 
while  preaching  to  others,"  he  may  be  a  beauti- 
ful example  and  pattern  to  behevers,  and  may 
spend  his  life  in  works  which  are  worthy  of  the 
Holy  Spirit,  so  that  he  may  "not  be  cast  away,"* 
but  may  be  approved  before  God  and  before 
men.  For  in  "  the  man  who  is  of  God,"  s  with 
him  /  say  there  is  nothing  of  the  mind  of  the 
flesh ;  and  especially  in  virgins  of  either  sex;  but 
the  fruits  of  all  of  them  are  "  the  fruits  of  the 
Spirit "  ^  and  of  life,  and  they  are  truly  the  city 
of  God,  and  the  houses  and  temples  in  which 
God  abides  and  dwells,  and  among  which  He 
walks,  as  in  the  holy  city  of  heaven.  For  in  this 
"  do  ye  appear  to  the  world  as  lights,  in  that  ye 
give  heed  to  the  Word  of  life,"  ^  and  thus  ye  are 
in  truth  the  praise,  and  the  boast,  and  the  crown 
of  rejoicing,  and  the  delight  of  good  servants  in 
our  Lord  Jesus  Christ.  For  all  who  see  you  will 
"acknowledge  that  ye  are  the  seed  which  the. 
Lord  hath  blessed ; "  *  in  very  deed  a  seed  hon- 
ourable and  holy,  and  "a  priestly  kingdom,  a 
holy  people,  the  people  of  the  inheritance,"  9  the 
heirs  of  the  promises  of  God ;  of  things  which 
do  not  decay,  nor  wither ;  of  "  that  which  eye 
hath  not  seen,  and  ear  hath  not  heard,  and  which 
hath  not  come  up  into  the  heart  of  man ;  of  that 
which  God  hath  prepared  for  those  who  love 
Him  and  keep  His  commandments." '° 

CHAP.    X.  —  DENUNCIATION     OF     DANGEROUS     AND 
SCANDALOUS  ASSOCIATION  WTTH  MAIDENS. 

Now,  we  are  persuaded  of  you,  my  brethren, 
that  your  thoughts  are  occupied  about  those 

I  Gen.  vL  3.  [This  b  an  example  of  tbe  ▼idous  method  of  inter- 
preution,  not  vet  extirpated,  whicn  carries  Paul's  disdnctiTe  use  of 
the  term  "  flesh  "  back  to  the  Pentateuch,  where  no  ethical  sense  is 
necessarily  implied.  —  R.] 

a  Rom.vit.9.  [TbeApo«lespeaksor'dkeSpWtofC4rA^.''--R.] 

3  I  Sam.  xn.  x^. 

<  1  Cor.  ix.  07. 

s  I  Tim.  vL  IX. 

*  Gal.  V.  aa. 

7  Phn.  u.  xs,  x6. 

*  Isa.  Ixi.  Q. 
9  I  Pet.  it  9. 

^  I  Cor.  vu  9. 


things  which  are  requisite  for  your  sa 
But  we  speak  thus  "  in  consequence  of 
rumours  and  repjorts  concerning  shame] 
who,  under  pretext  of  the  fear  of  God,  h 
dwelling  with  maidens,  and  so  exj)ose  th 
to  danger,  and  walk  with  them  along 
and  in  solitary  places  '^  alone  —  a  course 
full  of  dangers,  and  full  of  stumbling-bl 
snares  and  pitfalls ;  nor  is  it  in  any  resp 
for  Christians  and  those  who  fear  God  sc 
duct  themselves.  Others,  too,  eat  and  d 
them  at  entertainments  allowing  them 
loose  behaviour  and  much  uncleanness  - 
ought  not  to  be  among  believers,  and  e 
among  those  who  have  chosen  for  then 
life  of  holiness.'*  Others,  again,  meet 
for  vain  and  trifling  conversation  and  m( 
and  that  they  may  speak  evil  of  one 
and  they  hunt  up  tales  against  one  anol 
are  idle :  persons  with  whom  we  do  r 
you  even  to  eat  bread.  Then,  others  g 
among  the  houses  of  virgin  brethren  or  s 
pretence  of  visiting  them,  or  reading  tl 
tures  to  them,  or  exorcising  them.  Fc 
as  they  are  idle  and  do  no  work,  they 
those  tilings  which  ought  not  to  be  inqui 
and  by  means  of  plausible  words  make  r 
dise  of  the  name  of  Christ.  These  are  n 
whom  the  divine  apostle  kept  aloof,  be 
the  multitude  of  their  evil  deeds;  as  it  is 
"  Thorns  sprout  in  the  hands  of  the  idle  \ 
"  The  ways  of  the  idle  are  full  of  thorn* 

CHAP.  XI.  —  PERNICIOUSNESS  OF  IDLENESS 
ING  AGAINST  THE  EMFTV  LONGING  TO  B 
ERS  ;  ADVICE  ABOUT  TEACHING  AND  TH 
DIVINE  GIFTS, 

Such  are  the  ways  of  all  those  who 
work,  but  go  hunting  for  tales,  and 
themselves  that  this  is  profitable  and  rigl: 
such  persons  are  like  those  idle  and  prat 
ows  "  who  go  wandering  about  '*  among  h 
with  their  prating,  and  hunt  for  idle  t 
carry  them  from  house  to  house  with  r 
aggeration,  without  fear  of  God.  And 
all  this,  barefaced  men  as  they  are,*®  ur 
tence  of  teaching,  they  set  forth  a  variety 
trines.  And  would  that  they  taught  the  c 
of  truth  !  But  it  is  this  which  is  so  dis 
that  they  understand  not  what  they  m 
assert  that  which  is  not  true  :  because  t 
to  be  teachers,  and  to  display  themselve 

"  Or  "life." 

>3  The  words  which  follow,  "conoeming  those  thin| 
speak/'  appear  not  to  be  genuine.  —  Bbklkn. 

13  Beelen  supposes  a  ck  dta  Ivwvi  "  along  tfie  lonely 

*<  i.e.,  virginity. 

**  Prov.  xxvi.  o. 

«6  Prov.  Jtv.  19  (LXX.). 

>'  Lit.  "  profit  and  righteousness." 

i^  Lit.  *'  go  about  and  wander." 

*9  I  Tim.  V.  13. 

^  Lit.  "  in  their  barefiKedness." 


6o 


TWO  EPISTLES  CONCERNING  VIRGINITY. 


God.  By'  your  fastings  and  prayers  and  per- 
petual watching,  together  with  your  other  good 
works,  mortify  the  works  of  the  flesh  by  the 
power  of  the  Holy  Spirit.  He  who  acts  thus 
"  is  a  temple  of  the  Holy  Spirit  of  God."  *  Let 
this  man  cast  out  demons,  and  God  will  help 
him.  For  it  is  good  that  a  man  help  those  that 
are  sick.  Our  Lord  hath  said :  ''  Cast  out 
demons,"  at  the  same  time  commanding  many 
other  acts  of  healing ;  and,  "  Freely  ye  have  re- 
ceived, freely  give."  ^  For  such  persons  as  these 
a  goodly  recompense  is  iaid  up  by  God,  because 
they  serve  their  brethren  with  the  gifts  which 
have  been  given  them  by  the  Lord.  This  is  also 
comely  and  helpful  to  the  servants  of  God,  be- 
cause they  act  according  to  the  injunctions  of 
our  Lord,  who  hath  said :  *'  I  was  sick,  and  ye 
visited  Me,  and  so  on."^  And  this  is  comely 
and  right  and  just,  that  we  visit  our  neighbours 
for  the  sake  of  God  with  all  seemliness  of  man- 
ner and  purity  of  behaviour ;  as  the  Apostle  hath 
said :  "  Who  is  sick,  and  I  am  not  sick  ?  who  is 
offended,  and  I  am  not  offended  ?  "  5  But  all 
these  things  are  spoken  in  reference  to  the  love 
with  whith  a  man  should  love  his  neighbour. 
And  in  these  things  let  us  occupy  ourselves,^ 
without  giving  offence,  and  let  us  not  do  any- 
thing with  partiality  or  for  the  shaming  of  others, 
but  let  us  love  the  poor  as  the  servants  of  God, 
and  especially  let  us  visit  them.  For  this  is 
comely  before  God  and  before  men,  that  we 
should  remember  the  poor,  and  be  lovers  of  the 
brethren  and  of  strangers,  for  the  sake  of  God 
and  for  the  sake  of  those  who  believe  in  God,  as 
we  have  learnt  from  the  law  and  from  the  proph- 
ets, and  from  our  Lord  Jesus  Christ,  concerning 
the  love  of  the  brotherhood  and  the  love  of 
strangers :  for  ye  know  the  words  which  have 
been  spoken  concerning  the  love  of  the  brother- 
hood and  the  love  of  strangers ;  7  powerfully  are 
the  words  spoken  to  all  those  who  do  them. 

CHAP.     Xm.  —  WHAT     PRIESTS      SHOULD     BE     AND 

SHOULD  NOT   BE. 

Beloved  brethren  !  that  a  man  should  build  up 
and  establish  the  brethren  on  the  faith  in  one 

«  Or  •*  in." 
>  X  Cor.  vi.  19. 

3  Matt.  X.  8. 

4  Lit.  "  and  thbgs  similar  to  ihtae,*'  Matt.  xxv.  36. 
s  a  Cor.  xi.  30. 

6  Ltt.  ••  let  us  be." 

7  Beelen  here  omits,  as  spurious,  die  words,  "  because  this  same 
Thing^  is  pleasant  and  agreeable  to  yoai  because  ye  are  all  taught  of 
Ood.  * 


God,  this  also  is  manifest  and  well-known.    This 
too,  again,  is  comely,  that  a  man  should  not  be 
envious  of  his  neighbour.    And  moreover,  again, 
it  is  suitable  and  comely  that  all  those  who  work 
the  works  of  the  Lord  should  work  the  works  of 
the  Lord  in  the  fear  of  God.    Thus  is  it  required 
of  them  to  conduct  theipselves.    That  '*  the  har- 
vest is  great,  but  the  workmen  are  few,"  this  also 
is  well-known  and  manifest    Let  us,  therefore, 
**  ask  of  the  Lord  of  the  harvest "  that  He  would 
send  forth  workmen  into  the  harvest;^  such 
workmen  as  "  shall  skilfully  dispense  the  word  of 
truth ; "  workmen  ''who  shall  not  be  ashamed ;  "*  ^ 
faithful  workmen :  workmen  who  shall  be  "  die  i 
light  of  the  world ;  "  '**  workmen  who  "  work  not  i 
for  the  food  that  perisheth,  but  for  that  food  ; 
which  abideth  unto  life  eternal;""  workmen  ; 
who  shall  be  such  as  the  apostles ;  workmen  who  : 
imitate  the  Father,  and  the  Son,  and  the  Hotf  ' 
Spirit ;  who  are  concerned  for  the  salvation  of  I 
men ;  not ''  hireling"  "  workmen ;  not  workmen  ! 
to  whom  the  fear  of  God  and  righteousness  ap-  ] 
pear  to  be  gain ;  not  workmen  who  "  serve  their  ^ 
belly ; "  not  workmen  who  "  with  fair  speeches  j 
and  pleasant  words  mislead  the  hearts  of  die  t 
innocent ; "  '^  not  workmen  who  imitate  the  chil-  ^ 
dren  of  light,  while  they  are  not  light  but  daik- 
ness  —  "  men  whose  end  is  destruction ; "  *♦  not 
workmen  who  practise  iniquity  and  wickednea 
and  fraud ;  not  "  crafty  workmen ; "  «s  not  work- 
men "drunken"  and  "faithless;"'*  nor  woA- 
men  who  traffic  in  Christ ;  '7  not  misleaders ;  noK 
"  lovers  of  money ;  not  malevolent."  '* 

Let  us,  therefore,  contemplate  and  imitate  die  S 
faithful  who  have  conducted  themselves  well  in  ^ 
the  Lord,  as  is  becoming  and  suitable  to  otf  ^ 
calling  and  profession.  Thus  let  us  do  servke§ 
before  God  in  justice  and  righteousness,  aal^ 
without  blemish,  "occupying  ourselves  widi  < 
things  good  and  comely  before  God  and  abo..^ 
before  men."  '9  For  this  is  comely,  that  God  h 
be  glorified  in  us  in  all  things. 

^ere  endeth  the  first  Epistle  of  Clement  --; 
—■■a 


•  Matt.  ix.  37,  38. 

9  Lit.  "  without  shame/'  a  Tim.  iL  15. 
"  Matt.  V.  14. 
'*  John  vi.  37. 
"  lohn  X.  la,  13. 
'3  Kom.  xvi.  18. 
U  Phil.  iu.  19. 
W  a  Cor.  xi.  13. 
*6  See  Matt.  xxiv.  45-51. 

17  rComp.  the  term  >(DiaTtffiirepof,  "  L,»....-.»m«i 
trafficker."  in  Teaching^  cnap.  xiL  5,  VoL  viL  p.  381. 
««iTim.  iu.  3:  Tit.L7. 
'9  Rom.  xii.  17. 


■i 


■ 


6a  TWO  EPISTLES  CONCERNING  VIRGINITY. 


TWO   EPISTLES  CONCERNING  VIRGINITY. 


66 


TWO  EPISTLES  CONCERNING  VIRGINITY. 


who  is  not  of  God  heareth  not  us.  He  who 
desires  truly  to  keep  sanctity  heareth  us ;  and 
the  virgin  who  truly  desires  to  keep  viridnity 
heareth  us ;  but  she  who  does  not  truly  desire 
to  keep  virginity  doth  not  hear  us.  Finally,  fare- 
well in  our  Lord,  and  rejoice  in  the  Lord|  all 


ye  saints.  Fteace  and  joy  be  with  you  fipom  God 
the  Father  through  Jesus  Christ  our  Lord.  So 
be  it. 

Here  endeth  the  Second  Epistle  of  Clementi 
the  disciple  of  Peter.  His  prayer  be  with  usi 
So  be  it 


PSEUDO-CLEMENTINE  LITERATURE. 


r 


INTRODUCTORY  NOTICE 


TO  THB 


PSEUDO-CLEMENTINE  LITERATURE. 


bt  professor  m.  b.  riddle,  djx 


The  name  ''Pseado-Clementine  Literatare'*  (or,  more  briefly,  ''Qementina")  is  applied  to  a 
leries  of  writings,  closely  resembling  each  other,  purporting  to  emanate  from  the  great  Roman  Father. 
But,  as  Dr.  Schafif  remarks,  in  this  literature  he  is  evidently  confounded  with  **  Flavins  Clement, 
kinsman  of  the  Emperor  Domitian."  >  These  writings  are  three  in  number :  ( i )  the  RecogiUHons^  of 
vhich  only  the  Latin  translation  of  Rufinus  has  been  preserved ; '  (2)  the  Homilies ^  twenty  in  num- 
ber, of  which  a  complete  collection  has  been  known  since  1853 ;  (3)  the  Epiiomey  **  an  tminterest- 
ing  extract  from  the  Homilies^  to  which  are  added  extracts  from  the  letter  of  Clement  to  James, 
from  the  Martyrium  of  Clement  by  Simeon  Metaphrastes,  etc."  3  Other  writings  may  be  classed 
with  these ;  but  they  are  of  the  same  general  character,  except  that  most  of  them  show  the  influ- 
ence of  a  later  age,  adapting  the  material  more  closely  to  the  orthodox  doctrine. 

The  Recognitions  and  the  Homilies  appear  in  the  pages  which  follow.  The  former  are  given  a 
prior  position,  as  in  the  Edinburgh  series.  It  probably  cannot  be  proven  that  these  represent  the 
eariier  form  of  this  theological  romance;  but  the  Homilies  ^  "  in  any  case,  present  the  more  doc- 
trirally  developed  and  historicaUy  important  form  of  the  other  treatises,  which  are  essentially 
similar."  *  They  are  therefore  with  propriety  placed  after  the  Recognitions^  which  do  not  seem  to 
have  been  based  upon  them,  but  upon  some  earlier  document.^ 

The  critical  discussion  of  the  Clementina  has  been  keen,  but  has  not  reached  its  end.  It  neces- 
sarily involves  other  questions,  about  which  there  is  still  great  difference  of  opinion.  A  few 
results  seem  to  be  established :  — 

(i)  The  entire  literature  is  of  Jewish-Christian,  or  Ebionitic,  origin.  The  position  accorded 
to  "  James,  the  Lord's  brother,"  in  all  the  writings,  is  a  clear  indication  of  this ;  so  is  the  silence 
respecting  the  Apostle  Paul.  The  doctrinal  statements,  "  though  not  perfectly  homogeneous  " 
(Uhlhom),  are  Judaistic,  even  when  mixed  with  Gnostic  speculation  of  heathen  origin.  This 
sendency  is,  perhaps,  not  so  clearly  marked  in  the  Recognitions  as  in  the  Homilies ;  but  both 
lartake  largely  of  the  same  general  character.  More  particularly,  the  literature  has  been  con- 
iccted  with  the  Ebionite  sect  called  the  Elkesaites ;  and  some  regard  the  Homilies  as  con- 
aining  a  further  development  of  their  system.^    This  is  not  definitely  established,  but  finds  some 

'  Histcry  of  ike  Christian  Churchy  vol.  ii.  p.  436,  new  editUm. 
>  See  the  Introductory  Note  of  the  Edinburgh  translator. 

3  UhllMwn,  article  Clemtmtitus,  Schaff-Henog,  i.  p.  497.    A  second  Epitome  has  been  published  by  Dreatel ;  tee  latrodactory 
oe  to  HomHiee. 

4  Lechler,  Apostolic  and  Post-ApostoUe  Times,  U.  p.  a68,  Edinburgh  translation,  x8M,  from  3d  edition. 

5  Uhlbom;  see  infra, 
«  CoflBp.  Uhlbora,  p.  39a;  Scfaafj^  History,  vu  p.  436;  Lechler,  ii.  p.  a88.    See  Schaff-Hersog,  L  art.  ElkesaiUs, 

69 


70  INTRODUCTORY  NOTICE. 

support  in  the  resemblance  between  the  baptismal  forms,  as  given  by  Hippdytos  in  the  case  of  die  : 
Elkesaites/  and  those  indicated  in  the  Recognitions  and  HomiUes^  especially  the  latter.* 

(a)  The  entire  literature  belongs  to  the  class  of  fictitious  writing  '^  with  a  porpose."  The  Ger-  \ 
mans  properly  term  the  HomiUes  a  "  Tendenz-Romance."  The  many  '*  lives  of  Christ "  written  m  j 
our  day  to  insinuate  some  other  view  of  our  Lord's  person  than  that  given  in  the  canonical  Goi-  | 
pels,  furnish  abimdant  examples  of  the  class.  The  Tubingen  school,  finding  here  a  real  spedmen  ^ 
of  the  influence  of  party  feeling  upon  quasi-historical  hterature,  naturally  pressed  the  CiemeiUima  " 
in  support  of  their  theory  of  the  origin  of  the  Gospels. 

(3)  The  discussion  leaves  it  quite  probable,  though  not  yet  certain,  that  all  the  woiks  are 
**  independent  elaborations — perhaps  at  first  hand,  perhaps  at  second  or  third — of  some  older  tnct 
not  now  extant.'*  ^    Some  of  the  opinions  held  respecting  the  relations  of  the  two  principal  woiks 
are  given  by  the  Edinburgh  translator  in  his  Introductory  Notice.    It  is  only  necessary  here  t0~  \ 
indicate  the  progress  of  the  modem  discussion.    Neander,  as  early  as  1818,  gave  some  promi-  i 
nence  to  the  doctrinal  view  of  the  Homilies.    He  was  followed  by  Baur,  who  found  in  these  I 
writings,  as  indicated  above,  support  for  his  theory  of  the  origin  of  historical  Christianity.    It  is  / 
to  be  noted,  however,  that  the  heterogeneous  mixture  of  Ebionism  and  Gnosticism  in  the  doctrinal 
views  proved  perplexing  to  the  leader  of  the  Tubingen  school.    Schliemann  ^  took  ground  against 
Baur,  collecting  much  material,  and  carefully  investigating  the  questicm.    Both  authors  gave  the 
priority  to  the  HomiUes.    While  Baur  went  too  far  in  one  direction,  Schliemann,  periiaps,  fiuled  to 
recognise  fully  the  basis  of  truth  in  the  position  of  the  former.    The  next  important  step  in  the 
discussion  was  made  by  Hilgenfeld,^  whose  views  are  briefly  given  in  the  Notice  which  foDom. 
Hilgenfeld  assigned  the  priority  to  the  Recognitions^  though  he  traced  all  the  literature  to  aa 
earlier  work.    Uhlhom  ^  at  first  attempted  to  prove  that  the  Recognitions  were  a  revision  of  die 
Homilies,     Further  contributions  were  made  by  Lehmann'  and  Lipsius.^     The  former  dis- 
covered in  the  Recognitions  two  distinct  parts  by  different  authors  (i.-iii.,  iv.-ix.),  tracing  all  die- 
literature  to  the  Kerygma  of  Peter.    The  latter  finds  the  basis  of  the  whole  in  the  Acta  Ptt% 
which  show  a  strong  anti-Pauline  tendency. 

Influenced  by  these  investigations,  Uhlhom  modified  his  views.  Lechler,^  while  not  positiie 
in  his  convictions,  makes  the  following  prudent  statement :  "  An  older  work  lies  at  the  basis  botk 
of  the  Homilies  and  Recognitions^  bearing  the  title,  Kerygmen  des  Petrus^^  To  this  documeni 
sometimes  the  HomiUes^  sometimes  the  Recognitions^  correspond  more  fiEiithftilly ;  its  histoiical- 
contents  are  more  correctly  seen  firom  the  Recognitions^  its  doctrinal  contents  firom  the  HomiMes? 
Other  views,  some  of  them  quite  fanciful,  have  been  presented. 

The  prevalent  opinion  necessarily  leaves  us  in  ignorance  of  the  authors  of  this  literature. 
The  date  of  composition,  or  editing,  cannot  be  definitely  fixed.  In  their  present  form  the  seveni 
works  may  be  as  old  as  the  first  half  of  the  third  century,  and  the  conmion-  basis  may  be  placed 
in  the  latter  half  of  the  second  century. 

How  far  the  anti-Pauline  tendency  is  carried,  is  a  matter  of  dispute.  Baur  and  many  otbei^ 
think  Simon  is  meant  to  represent  P^ul ; "  but  this  is  difficult  to  believe,  though  we  must  admit 


*  See  HippolyCiis,  RifmUUwn  ^ all  Heretiet,  book  is.  8-18,  Autt-Nietnt  Fatktrs,  toI.  t.  pp.  131-134.     Tlw  fcnu 

so,  pp.  139, 133. 

*  See  R*t0iniH9n$t  i.  45-48;  H^miUett  Epistle  of  Peter  lo  James,  4,  Homily  XIV.  t. 

*  Thu  is  the  last  optnion  of  Uhlhoni  (Hersog,  Rtal-£mcykl.,  1877,  ait.  CUmuntin^n;  comp.  SchaiF-Henof,  I.  p.  498).  TWi 
bad  preriously  defended  the  priority  of  the  Homilies  {Die  Homilien  nnd  Rekogniiwnen  dee  Clemeiu  JUmmmmt,  CWttinftn,  1834; 
Henog,  edition  of  1854,  art.  Clementinen) . 

4  Die  Clementinen  nebtt  den  verwandien  Sckri/ten^  uud  d^r  SUemtismue^  Hamburg,  1844. 

s  Die  Clementiniscken  Rekognitionen  und  HcmHien,  nmck  ikrem  [/rs/rungmnd  InksU  dmrgfUtgiU,  Jtam,  1848. 

*  See  en/ra,  note  3.    Uhlhom  found  the  nucleus  of  the  literature  in  Hemiliee,  ZTi.-aas. 
'  Die  ClemeniiniscAen  Sckri/len,  Gotha,  1869. 

*  Die  Qnellen  der  rdmiscken  Peiruesage,  Kiel,  187a. 
9  Apottelic  and  PesUApeeUlie  Timet,  irol.  iL  p.  870^ 

M  So  Hilgenfeld,  Lehmann,  UhlhcMrn. 

u  Sea  especially /f#M/iSMr,  xrii.  19.    Hera  there  ia  **  probably  only  an  iacidcatal  snetr  at  Pwd"  (Schaff,  Hiti9ty,  IL  p.  4||l)»  I 


J 


INTRODUCTORY  NOTICE. 


71 


!  disposition  to  ignore  the  Apostle  to  the  Gentiles.    As  to  the  literary  merit  of  these  produc- 
DS  tiie  reader  must  judge. 

For  convenience  in  comparison  of  the  two  works,  the  following  table  has  been  prepared,  based 
the  order  of  the  Recognitions,  The  correspondences  are  not  exact,  and  the  reader  is  referred 
the  footnotes  fiir  fuller  details.    This  table  gives  a  general  view  of  the  arrangement  of  the 


,  IIL.   • 


Lt  II. 

m. 

IV.-VIL 
VIII.,  IX. 

x.,xy. 


Homuis. 

VL XL 

VIL XII.,  XIIL 

VUL^DL XIV.,  XV. 

....••..    XVI.-XIX. 

X. XX. 


74  INTRODUCTORY  NOTICE  TO  RECOGNITIONS. 

No  conclusion  has  been  reached  in  regard  to  the  author.    Some  have  believed  that  it  is  a  { 
ine  work  of  Clement.    Whiston  maintained  that  it  was  written  by  some  of  his  hearers  and 
panions.    Others  have  attributed  the  work  to  Bardesanes.    But  most  acknowledge  that  there 
possibility  of  discovering  who  was  the  author. 

Various  opinions  exist  as  to  the  date  of  the  book.  It  has  been  attributed  to  the  first,  sec 
third,  and  fourth  centuries,  and  some  have  assigned  even  a  later  date.  If  we  were  to  bas4 
arguments  on  the  work  as  it  stands,  the  date  assigned  would  be  somewhere  in  the  first  half  o: 
third  century.  A  passage  from  the  Recognitions  is  quoted  by  Origen '  in  his  Commentary  on  C 
siSf  written  in  231 ;  and  mention  is  made  in  the  work  of  the  extension  of  the  Roman  franchi 
all  nations  under  the  dominion  of  Rome, — an  event  which  took  place  in  the  region  of  Canu 
A.D.  211.  The  Recognitions  also  contains  a  large  extract  from  the  work  De  Fato,  ascribe 
Bardesanes,  but  really  written  by  a  scholar  of  his.  Some  have  thought  that  Bardesanes  c 
scholar  borrowed  from  the  Recognitions ;  but  more  recently  the  opinion  has  prevailed,  that 
passage  was  not  originally  in  the  Recognitions^  but  was  inserted  in  the  Recognitions  towards  the 
die  of  the  third  century,  or  even  later.' 

Those  who  believe  the  work  made  up  of  various  documents  assign  various  dates  to  these 
uments.    Hilgenfeld,  for  instance,  believes  that  the  Kiypvy/bM  nfrpav  was  written  before  die  tin 
Trajan,  and  the  Travels  of  Peter  about  the  time  of  his  reign. 

Nothing  is  known  of  the  place  in  which  the  Recognitions  was  written.  Some,  as  ScUien 
have  supposed  Rome,  some  Asia  Minor,  and  recently  Uhlhom  has  tried  to  trace  it  to  Ea 
Syria.s 

The  Greek  of  the  Recognitions  is  lost  The  work  has  come  down  to  us  in  the  form  of  a  tni 
tion  by  Rufinus  of  Aquileia  {d.  410  a.d.).  In  his  letter  to  Gaudentius,  Rufinus  states  tha 
omitted  some  portions  difficult  of  comprehension,  but  that  in  regard  to  the  other  parts  he 
translated  with  care,  and  an  endeavour  to  be  exact  even  in  rendering  the  phraseology. 

The  best  editions  of  the  Recognitions  are  those  by  Cotelerius,  often  reprinted,  and  by  Gen 
lipsiae,  1838 ;  but  the  text  is  not  in  a  satisfactory  condition. 

'  Philoc«Uuit  cap.  aa. 

*  See  Men,  Bardesanes  von  Edessa^  Hmlle,  1863,  p.  1x3. 

s  Die  Hemilien  und  Rekegnitienen  des  Clemens  Rffmanus,  naek  ihrem  Urspmng  und  Inkait  dmrge^eiiit  tob  Gcriard  U 
GStdngen,  1854,  p.  429.  [SchafT  thinks  **  the  Hemilies  probably  originated  in  Eart  Syria,  the  Recognitions  in  Rome."  Bat  Rafimi 
no  intimation  of  the  Roman  origin  of  the  Greek  wotk  be  tnintUtfil  Still,  Uw  apparently  more  orthodox  charactw  of  the  ffin|gitfii 
gestt  an  editor  from  the  Wettcm  Church. — R.J 


76 


PREFACE  BY  RUFINUS. 


not  think  it  out  of  place  to  explain  here  what  in 
that  letter  will  perhaps  seem  to  some  to  be  incon- 
sistent For  some  ask,  Since  Linus  and  Cletus 
were  bishops  in  the  city  of  Rome  before  this 
Clement,  how  could  Clement  himself,  writing  to 
James,  say  that  the  chair  of  teaching  was  handed 
over  to  him  by  Peter?'  Now  of  this  we  have 
heard  this  explanation,  that  Linus  and  Cletus 

- 

*  [The  language  of  Rufinus  oonfinnt  that  of  Ireuetu,  Euaduut, 
and  Jerome,  as  to  the  episcopal  succession  at  Rome  (assuming  that 
Cletus  and  Anadetus,  named  by  Irenseus,  is  identical  with  Cletus). 
For  other  variations,  see  Cfaurdi  Histories  and  Encyclopedias  (under 
Citmetu  Romaniu\ .  The  current  ojinnion  at  Rome  in  the  beguming 
of  ihe  fifth  century  is  evident  fromthupasMge.  Comp.  AnU^igtm 
Plnthtrt,  vol.  i.  pp.  i,s.  —  R.] 


were  indeed  bishops  in  the  city  of  Rome  befc 
Clement,  but  during  the  lifetime  of  Peter :  that 
that  they  undertook  the  care  of  the  episcopa 
and  that  he  fulfilled  the  office  of  apostleship ; 
is  found  also  to  have  been  the  case  at  Csesan 
where,  when  he  himself  was  present,  he  yet  h 
Zacchseus,  ordained  by  himself,  as  bishop.  A: 
in  this  way  both  statements  will  appear  to 
true,  both  that  these  bishops  are  reckoned  befc 
Clement,  and  yet  that  Clement  received  t 
teacher's  seat  on  the  death  of  Peter.  But  now  1 
us  see  how  Clement,  writing  to  James  the  Lore 
brother,  begins  his  narrative. 


RECOGNITIONS  OF  CLEMENT. 


8o  RECOGNITIONS  OF  CLEMENT.  [Boa 

any  one  of  the  rude  rabble  should  lay  hands  it,  and  standing  befoie  die  door,  I  infonned 

upon  him.    While  we  were  thus  placed  in  con-  doorkeeper  fiiio  I  was,  and  whence  I  came ;  a 

tact  for  a  few  days,  I  gladly  heard  him  discours-  behold,  Barnabas  ccMning  out,  as  soon  as  he 

ing  the  word  of  truth ;  jet  he   hastened  hb  me  rubied  into  my  arms,  weeping  for  joy,  a 

departure,  saying  that  he  must  by  all  means  eel-  seizing  me  by  the  hand,  led  me  in  to  Pe 

ebrate  at  Judaea  a  festal  day  of  \ns  religion  which  Having  pointed  him  out  to  me  at  a  distai 

was  approaching,  and  that  there  he  should  re-  **  This,"  said  he,  "  is  Peter,  of  whom  I  spoke 

main  in  future  with  his  countrymen  and  his  you  as  the  greatest  in  the  wisdom  of  God,  i 

brethren,  evidendy  indicating  that  he  was  horri-  to  whom  also  I  have  spoken  constandy  of  y 

fied  at  the  wrong  that  had  been  done  to  him.  Enter,  therefore,  as  one  well  known  to  him.    1 

he  is  well  acquainted  with  aU  the  good  that  h 

CHAP.  XL — DEPARTURE  OF  BARNABAS.  thee,  and  has  carefully  made  himself  aware 

Atlen^Isaidtohim  "  Onlv  eroound  to  me  your  rehgious  purpose,  whence  also  he  is  gra 

the  doSe^TdiS  ^  wto  vou^^ThJf  S  ^«^"^  to  see  you.    Therefore  I  present  yoi 

tne  aoctrme  oi  tnai  man  wno  you  say  nas  ap-  j^  ^^  ^^  ^^„    ^  ^  ^ 

peared,  and  I  wiU  arrange  your  saymgs  m  my  p^nting\ne,he^^This,  O  Peter,  is  Ck 

language,  and  will  preach  the  kmgdom  and  right-  f*«^""*-6  "«^»  "^  »-***»     *««,  x^  *  ^^^, »  x^ 

eousness  of  Almighty  God;  and  after  that,  if  ^^ 

you  wish  it,  I  shall  even  sail  along  with  you,  for  ^^.^  „„„       „^  .r^«^».w    «»^.*».«r^  ».r  «» 

i  _/      1     J     •  -.  T   J  J  CHAP.  Xm. — HIS  CORDIAL    RECEFTION    BY  PKI 

I  am  extremely  desux)us  to  see  Judaea,  and  per- 
haps I  shall  remain  with  you  always."    To  this       But  Peter  most  kindly,  ndien  he  heard 

he  answered,  *'  If  indeed  you  wish  to  see  our  name,  immediately  ran  to  me  and  kissed  i 

country,  and  to  learn  those  things  which  you  de-  Then,  having  made  me  sit  down,  he  said,  ^H 

sire,  set  sail  widi  me  even  now ;  or,  if  there  be  didst  well  to  receive  as  thy  guest  Bamal 

an>thing  that  detains  you  now,  I  shall  leave  with  preacher  of  the  truth,  nothing  fearing  the  i 

you  directions  to  my  dwelling,  so  that  when  you  of  the  insane  people.    Thou  shalt  be  bles! 

please  to  come  you  may  easily  find  me ;  for  to-  For  as  you  have  deemed  an  ambassador  of 

morrow  I  shall  set  out  on  my  journey."    When  truth  worthy  of  all  honour,  so  the  truth  hen 

I  saw  him  determined,  I  went  down  with  him  to  shall  receive  thee  a  wanderer  and  a  stranger,] 

the  harbour,  and  carefiilly  took  fix>m  him  the  di-  shall  enroll  thee  a  citizen  of  her  own  city;  i 

rections  which  he  gave  me  to  find  his  dwelling,  then  there  shall  be  great  joy  to  thee,  becai 

I  told  him  that,  but  for  the  necessity  of  getting  imparting  a  small  fevour,  thou  shalt  be  writ 

some  money  which  was  due  to  me,  I  shoidd  not  heir  of  eternal  blessings.    Now,  therefore, 

at  all  delay,  but  that  I  should  speedily  follow  not  trouble  yourself  to  explain  your  mind  to  n 

him.     Having  told  him  this,  I  commended  him  for  Barnabas  has  with  fiuthful  speech  infon 

to  the  kindness  of  those  who  had  charge  of  the  me  of  all  things  about  you  and  your  dispositk 

ship,  and  returned  sad ;  for  I  was  po^essed  of  almost  daily  and  without  ceasing,  recalling 

the  memory  of  the  intercoiuse  which  I  had  had  memory  of  your  good  qualities.     And  to  pc 

with  an  excellent  guest  and  a  choice  friend.  out  to  you  shordy,  as  to  a  friend  already  of  i 

mind  with  us,  what  is  your  best  course ;  if  A 

CHAP.  xn.  —  CLEMENT'S  ARRIVAL  AT  OGSAREA,  AND  is  nothing  to  hinder  you,  come  along  with  us^  I 

iNTRODUcn<»i  TO  PETER.  hear  the  word  of  the  truth,  which  we  are  go 


Having  then  stopped  for  a  few  days,  and  hav-  1°  ^  "fS^  P**^  "°*"  T?  «>™«  .' .  , 
ing  in  sSme  mea^finished  the  business  of  ^^'2^^°^'  and  now.  if  you  wish  « 
collecting  what  was  owing  to  me  (for  I  neglected  ""^^^  speax. 
many  things  through  my  desire  of  hastening,  ^^^^   ,„^       „^  ^r^^^r^r^^  ^«  .^.»*. 

^1    ^  T       •  u*.       *  u     u-    J       J  r_^  \  CHAP.  XIV.  —  HIS  ACCOUNT  OF  HmSELT. 

that  I  might  not  be  hindered  from  my  purpose),  «««— 

I  set  sail  direct  for  Judsea,  and  after  fifteen  days  Having  detailed  to  him  what  purpose  1 1 

landed  at  Caesarea  Stratonis,  which  is  the  largest  conceived  from  the  beginning,  and  how  1 1 

city  in  Palestine.'     When  I  had  landed,  and  was  been  distracted  with  vain  inquiries,  and  aU  dj 

seeking  for  an  inn,  I  learned  from  the  conversa-  things  which  at  first  I  intimated  to  thee,  myl 

tion  of  the  people,  that  one  Peter,  a  most  ap-  James,  so  that  I  need  not  repeat  the  same  till 

proved  disciple  of  Him  who  appeared  in  Judaeia,  now,  I  willingly  agreed  to  travel  with  him;^ 

and  showed  many  signs  and  miracles  divinely  that,"  said  I,  "  is  just  what  I  was  most 

performed  among  men,  was  going  to  hold  a  dis-  desirous  o£     But  first  I  should  wish  the 

cussion  of  words  and  questions  the  next  day  with  of  truth  to  be  expounded  to  me,  that  I  may! 

one  Simon,  a  Samaritan.     Having  heard  this,  I  whether  the  soul  is  mortal  or  immortal;  ai 
asked  to  be  shown  his  lodging ;  and  having  found  :  immortal,  whether  it  shall  be  brought  into 

ment  for  those  things  which  it  does  hete. 


ii^lliyS^fSr'''^'"^'^'^  I  ^^^  to  know  what  that  xighteoori 


RECOGNITIONS   OF  CLEMENT. 


84  RECOGNITIONS   OF  CLEMENT. 


RECOGNITIONS  OF  CLEMENT. 


88 


RECOGNITIONS  OF  CLEMENT. 


[Book  I. 


inhabitants  of  wicked  races  are  routed,  and  they 
enter  upon  their  paternal  inheritance,  which  was 
distributed  among  diem  by  lot.  '  For  some  time 
thereafter  they  were  ruled  not  by  kings,  but 
judges,  and  remained  in  a  somewhat  peaceful 
condition.  But  when  they  sought  for  themselves 
tyrants  rather  than  kings,  then  also  with  regal 
ambition  they  erected  a  temple  in  the  place 
which  had  been  appointed  to  them  for  prayer ; 
and  thus,  through  a  succession  of  wicked  kmgs, 
the  people  fell  away  to  greater  and  still  greater 
impiety. 

CHAP.  X30CIX.  —  BAPTISM   INSTTIUTED  IN   PLACE 

OF  SACRIFICES. 

"  But  when  the  time  began  to  draw  near  that 
what  was  wanting  in  the  Mosaic  institutions  should 
be  supplied,  as  we  have  said,  and  that  the  Prophet 
should  appear,  of  whom  he  had  foretold  that  He 
should  warn  them  by  the  mercy  of  God  to  cease 
fix)m  sacrificing ;  lest  haply  they  might  suppose 
that  on  the  cessation  of  sacrifice  diere  was  no 
remission  of  sins  for  them,  He  instituted  baptism 
by  water  amongst  them,  in  which  they  might  be 
absolved  from  all  their  sins  on  the  invocation  of 
His  name,  and  for  the  future,  following  a  perfect 
life,  might  abide  in  immortality,  being  purified 
not  by  the  blood  of  beasts,  but  by  the  purifi- 
cation of  the  Wisdom  of  God.  Subsequentiy 
also  an  evident  proof  of  this  great  mystery  is 
supplied  in  the  fact,  that  every  one  who,  be- 
lieving in  this  Prophet  who  had  been  foretold  by 
Moses,  is  baptized  in  His  name,  shall  be  kept 
unhurt  from  the  destruction  of  war  which  im- 
pends over  the  unbelieving  nation,  and  the  place 
itself;  but  that  those  who  do  not  believe  shall 
be  made  exiles  from  their  place  and  kingdom, 
that  even  against  their  will  tiiey  may  understand 
and  obey  the  will  of  God. 

CHAP.  XL.  —  ADVENT  OF  THE  TRUE  PROPHET. 

"These  things  therefore  having  been  fore- 
arranged,  He  who  was  expected  comes,  bringing 
signs  and  miracles  as  His  credentials  by  which 
He  should  be  made  manifest.  But  not  even  so 
did  the  people  believe,  though  they  had  been 
trained  during  so  many  ages  to  the  belief  of  these 
things.  And  not  only  did  they  not  believe,  but 
they  added  blasphemy  to  unbelief,  saying  that 
He  was  a  gluttonous  man  and  a  belly-slave,  and 
that  He  was  actuated  by  a  demon,'  even  He 
who  had  come  for  their  salvation.  To  such  an 
extent  does  wickedness  prevail  by  the  agency  of 
evil  ones ;  so  that,  but  for  the  Wisdom  of  God 
assisting  those  who  love  the  truth,  almost  all 
would  have  been  involved  in  impious  delusion. 
Therefore  He  chose  us  twelve,'  the  first  who  be- 
lieved in  Him,  whom  He  named  apostles ;  and 

*  Matt,  be;  John  viL 
>  Matt.  X, 


afterwards  other  seventy-two  most  approved  dis- 
ciples,3  that,  at  least  in  this  way  recognising  the 
pattern  of  Moses,^  the  multitude  might  believe 
that  this  is  He  of  whom  Moses  foretold,  the 
Prophet  that  was  to  come.' 

CHAP.   XU.  —  REJECTION  OF  THE   TRUE   PROPHET. 

''  But  some  one  perhaps  may  say  that  it  is  pos- 
sible for  any  one  to  imitate  a  number ;  but  what 
shall  we  say  of  the  signs  and  miracles  which  He 
wrought?  For  Moses  had  wrought  miracles  and 
cures  in  Egypt.  He  also  of  whom  he  foretold 
that  He  should  rise  up  a  prophet  like  unto  him- 
self, though  He  cured  every  sickness  and  in- 
firmity among  the  people,  wrought  innumerable 
miracles,  and  preached  eternal  life,  was  hunkd 
by  wicked  men  to  the  cross ;  which  deed  wa% 
however,  by  His  power  turned  to  good.  In 
short,  while  He  was  suffering,  all  the  world  suf- 
fered with  Him ;  for  the  sun  was  darkened,  the 
mountains  were  torn  asunder,  the  graves  were 
opened,  the  veil  of  the  temple  was  rent,^  as  te 
lamentation  for  the  destruction  impending  OYcr  ■. 
the  place.  And  yet,  though  all  the  world  wai 
moved,  they  themselves  are  not  even  now  moved 
to  the  consideration  of  these  so  great  things. 

CHAP.  XLn.  —  CALL  OF  THE  GENTILES. 

''  But  inasmuch  as  it  was  necessary  that  the 
Gentiles  should  be  called  into  the  room  of  tho8e<-^ 
who  remained  unbelieving,'  so  that  the  numbet 
might  be  filled  up  which  had  been  shown  tot 
Abraham,^  the  preaching  of  the  blessed  kin^ 
dom  of  God  is  sent  into  all  the  world.  On  dm 
account  worldly  spirits  are  disturbed,  who  ahraqfl 
oppose  those  who  are  in  quest  of  liberty,  and 
who  make  use  of  the  engines  of  error  to  destrof 
God's  building ;  while  those  who  press  on  to  the 
glory  of  safety  and  liberty,  being  rendered  biafcf 
by  their  resistance  to  these  spirits,  and  by  tte 
toil  of  great  struggles  against  them,  attain  Ae 
crown  of  safety  not  without  the  psilm  of  vic-j 
tory.  Meantime,  when  He  had  suffered,  and' 
darkness  had  overwhelmed  the  world  from  the 
sixth  even  to  the  ninth  hour,9  as  soon  as  the  soft 
shone  out  again,  and  things  were  returned  t» 
their  usual  course,  even  wicked  men  returned 
to  themselves  and  their  former  practices,  their 
fear  having  abated.  For  some  of  them,  watch-' 
ing  the  place  with  all  care,  when  they  could  nol 
prevent  His  rising  again,  said  that  He  was  If 
magician ;  others  pretended  that  he  was  stoks 
away.'° 

3  Luke  X.  I 

*  Num.  xi-.,x6.  ^ 

'  Deut.  xviii.  15. 


6  Matt,  xxvii.  45,  51,  cs. 

7  [Chaps.  4a,  43,  show  little  of 


the  Ebionitic 


the  attempt  to  reduce  d)e  difference  between  Jews 
to  the  single  point  of  belief  in  the  Mrwiahship  01  Ji 

*  Gen.  XV. ;  Acts  xiiL 

9  Matt,  xxvii.  45. 
>o  Matt.  xzviiL  13. 


-«•!     \ 


90 


RECOGNITIONS  OF  CLEMENT. 


[Book 


of  judging  the  people^  he  judged  of  things  clean 
and  things  unclean.  But  if  any  one  else  was 
anointed  with  the  same  ointment,  as  deriving  vir- 
tue from  it,  he  became  either  king,  or  prophet, 
or  priest.  If,  then,  this  temporal  grace,  com- 
pounded by  men,  had  such  efficacy,  consider  now 
how  potent  was  that  ointment  extracted  by  God 
from  a  branch  of  the  tree  of  life,  when  that  which 
was  made  by  men  could  confer  so  excellent  digni- 
ties among  men.  For  what  in  the  present  age 
is  more  glorious  than  a  prophet,  more  illustrious 
than  a  priest,  more  exalted  than  a  king?  " 

CHAP.  XLVn.  —  ADAM  ANOINTED  A  PROPHET. 

To  this  I  replied  :  "  I  remember,  Peter,  that 
you  told  me  of  the  first  man  that  he  was  a  proph- 
et ;  but  you  did  not  say  that  he  was  anointed. 
If  then  there  be  no  prophet  without  anointing, 
how  could  the  first  man  be  a  prophet,  since  he 
was  not  anointed  ?  "  Then  Peter,  smiling,  said  : 
*'  If  the  first  man  prophesied,  it  is  certain  that 
he  was  also  anointed.  For  although  he  who  has 
recorded  the  law  in  his  pages  is  sUent  as  to  his 
anointing,  yet  he  has  evidently  left  us  to  under- 
stand these  things.  For  as,  if  he  had  said  that 
he  was  anointed,  it  would  not  be  doubted  that 
he  was  also  a  prophet,  although  it  were  not  writ- 
ten in  the  law ;  so,  since  it  is  certain  that  he  was 
a  prophet,  it  is  in  like  manner  certain  that  he 
was  also  anointed,  because  without  anointing  he 
could  not  be  a  prophet.  But  you  should  rather 
have  said.  If  the  chrism  was  compounded  by 
Aaron,  by  the  perfumer's  art,  how  could  the  first 
man  be  anointed  before  Aaron's  time,  the  arts 
of  composition  not  yet  having  been  discovered  ?  " 
Then  I  answered,  "  Do  not  misunderstand  me, 
Peter ;  for  I  do  not  speak  of  that  compounded 
ointment  and  temporal  oil,  but  of  that  simple 
and  eternal  ointment,  which  you  told  me  was 
made  by  God,  after  whose  likeness  you  say  that 
that  other  was  compounded  by  men." 

CHAP.   XLVm. — THE  TRUE  PROPHET,  A  PRIEST. 

Then  Peter  answered,  with  an  appearance  of 
indignation :  "  What !  do  you  suppose,  Clement, 
that  all  of  us  can  know  all  things  before  the 
time  ?  But  not  to  be  drawn  aside  now  from  our 
proposed  discourse,  we  shall  at  another  time, 
when  your  progress  is  more  manifest,  explain 
these  things  more  distinctly. 

**  Then,  however,  a  priest  or  a  prophet,  being 
anointed  with  the  compounded  ointment,  putting 
fire  to  the  altar  of  God,  was  held  illustrious  in 
all  the  world.  But  after  Aaron,  who  was  a  priest, 
another  is  taken  out  of  the  waters.  I  do  not 
speak  of  Moses,  but  of  Him  who,  in  the  waters 
of  baptism,  was  called  by  God  His  Son.'  For 
it  is  Jesus  who  has  put  out,  by  the  grace  of 

^  Matt.  iiL  17. 


baptism,  that  fire  which  the  priest  kindled  f< 
sins ;  for,  from  the  time  when  He  appeared,  tl 
chrism  has  ceased,  by  which  the  priesthood  < 
the  prophetic  or  the  kingly  office  was  conferred 

CHAP.   XLIX. — TWO  COMINGS  OF  CHRIST. 

"His  coming,  therefore,  was  predicted  I 
Moses,  who  delivered  the  law  of  God  to  mer 
but  by  another  also  before  him,  as  I  have  alreac 
informed  you.  He  therefore  intimated  that  B 
should  come,  humble  indeed  in  His  first  comioj 
but  glorious  in  His  second.  And  the  firsts  ii 
deed,  has  been  already  accomplished ;  since  B 
has  come  and  taught,  and  He,  the  Judge  of  al 
has  been  judged  and  slain.  But  at  His  secoo 
coming  He  shall  come  to  judge,  and  shall  indee 
condemn  the  wicked,  but  shall  take  the  pioi 
into  a  sliare  and  association  with  Himself  in  H 
kingdom.  Now  the  faith  of  His  second  comii 
depends  upon  His  first.  For  the  prophets - 
especially  Jacob  and  Moses  —  spoke  of  the  fin 
but  some  also  of  the  second.  But  the  excelleoc 
of  prophecy  is  chiefly  shown  in  this,  that  d 
prophets  spoke  not  of  things  to  come,  accordn 
to  the  sequence  of  things ;  otherwise  they  mij^ 
seem  merely  as  wise  men  to  have  conjecture 
what  the  sequence  of  things  pointed  out 

CHAP  L.  —  HIS  REJECTION  BY  THE  JEWS. 

**  But  what  I  say  is  this :  It  was  to  be  expeds 
that  Christ  should  be  received  by  the  Jews,  I 
whom  He  came,  and  that  they  should  believe  o 
Him  who  was  expected  for  the  salvation  of  th 
people,  according  to  the  traditions  of  the  £aitheii 
but  that  the  Gentiles  should  be  averse  to  Hoi 
since  neither  promise  nor  announcement  ool 
ceming  Him  had  been  made  to  them,  and  i| 
deed  He  had  never  been  made  known  to  tfaej 
even  by  name.  Yet  the  prophets,  contzaxy 
the  order  and  sequence  of  things,  said  that 
should  be  the  expectation  of  die  GentOes^ 
not  of  the  Jews.'  And  so  it  happened, 
when  He  came.  He  was  not  at  all  acknoi 
by  those  who  seemed  to  expect  Him,  in 
sequence  of  the  tradition  of  their  an< 
whereas  those  who  had  heard  nothing  at  all 
Him,  both  believe  that  He  has  come,  and 
that  He  is  to  come.  And  thus  in  aU 
prophecy  appears  faithful,  which  said  that 
was  the  expectation  of  the  Gentiles.  The  J( 
therefore,  have  erred  concerning  the  first 
of  the  Lord ;  and  on  this  point  only  there  k 
agreement  betwixt  us  and  them.  For  they 
selves  know  and  expect  that  Christ  shall 
but  that  He  has  come  already  in  humili^] 
even  He  who  is  called  Jesus  —  they  do 
know.  And  this  is  a  great  confirmation  of 
coming,  that  all  do  not  believe  on  HioL 

'  Gen.  xliz.  to. 


RECOGNITIONS   OF  CLEMENT. 


98 


RECOGNITIONS  OF  CLEMENT. 


[Booi 


that  when  we  enter  into  a  city  we  should  first 
learn  who  in  it  is  worthy,'  that  we  may  eat  with 
him,  how  much  more  is  it  proper  for  us  to  as- 
certain who  or  what  sort  of  man  he  is  to  whom 
the  words  of  immortality  are  to  be  committed  1 
For  we  ought  to  be  careful,  yea,  extremely  care- 
ful, that  we  cast  not  our  pearls  before  swine.' 

CHAP.    IV.  —  PRUDENCE    IN    DEALING    WTTH    OPPO- 
NENTS. 

''  But  for  other  reasons  also  it  is  of  importance 
that  I  should  have  some  knowledge  of  this  man. 
For  if  I  know  that  in  those  things  concerning 
which  it  cannot  be  doubted  that  they  are  good, 
he  is  faultiess  and  irreproachable,  —  that  is  to 
say,  if  he  is  sober,  merciful,  upright,  gentle,  and 
humane,  which  no  one  doubts  to  be  good  quali- 
ties, —  then  it  will  seem  to  be  fitting,  that  upon 
him  who  possesses  these  good  virtues,  that  which 
is  lacking  of  faith  and  knowledge  should  be  con- 
ferred ;  and  so  his  life,  which  is  in  other  respects 
worthy  of  approbation,  should  be  amended  in 
those  points  in  which  it  shall  appear  to  be  im- 
perfect. But  if  he  remains  wrapped  up  and  pol- 
luted in  those  sins  which  are  manifestly  such,  it 
does  not  become  me  to  speak  to  him  at  all  of 
the  more  secret  and  sacred  things  of  divine 
knowledge,  but  rather  to  protest  and  confront 
him,  that  he  cease  from  sin,  and  cleanse  his 
actions  from  vice.  But  if  he  insinuate  himself, 
and  lead  us  on  to  speak  what  he,  while  he  acts 
improperly,  ought  not  to  hear,  it  will  be  our  part 
to  parry  him  cautiously.  For  not  to  answer  him 
at  all  does  not  seem  proper,  for  the  sake  of  the 
hearers,  lest  haply  they  may  think  that  we  decline 
the  contest  through  want  of  ability  to  answer  him, 
and  so  their  faith  may  be  injured  through  their 
misunderstanding  of  our  purpose." 

CHAP.   V.  —  SIMON    MAGUS,  A  FORMIDABLE  ANTAG- 
ONIST. 

When  Peter  had  thus  spoken  to  us,  Niceta  asks 
permission  to  say  something  to  him ; '  and  Peter 
having  granted  permission,  he  says :  "  With  your 
pardon,  I  beseech  you,  my  lord  Peter,  to  hear  me, 
who  am  very  anxious  for  thee,  and  who  am  afraid 
lest,  in  the  contest  which  you  have  in  hand  with 
Simon,  you  should  seem  to  be  overmatched.  For 
it  very  frequently  happens  that  he  who  defends  the 
truth  does  not  gain  the  victory,  since  the  hearers 
are  either  prejudiced,  or  have  no  great  interest  in 
4ie  better  cause.  But  over  and  above  all  this, 
Simon  himself  is  a  most  vehement  orator,  trained 
in  the  dialectic  art,  and  in  the  meshes  of  syllo- 

>  Matt.  X.  XX. 

*  Matt.  vii.  6. 

'  FThe  sutements  of  Nioeta  and  Aouila  are  introduced  in  the 
Hamtlut  before  the  poatpooement  of  the  discussion  with  Simon. 
Theie  ia  a  remarkable  variety  in  the  minor  details  respecting  Simon 
m  siren  in  l^  two  narxatiTet. — R.] 


gisms ;  and  what  is  worse  than  all,  he  is  greal 
skilled  in  the  magic  art.  And  therefore  I  fes 
lest  haply,  being  so  strongly  fortified  on  every  sid 
he  shall  be  thought  to  be  defending  the  trut 
whilst  he  is  alleging  falsehoods,  in  the  presence  < 
those  who  do  not  know  him.  For  neither  shou 
we  ourselves  have  been  able  to  escape  fh)m  hit 
and  to  be  converted  to  tlie  Lord,  had  it  not  be< 
that,  while  we  were  his  assistants,  and  the  share 
of  his  errors,  we  had  ascertained  that  he  was 
deceiver  and  a  magician." 

CHAP.  VI.  —  SIMON  MAGUS:   HIS  WICKEDNESS. 

When  Niceta  had  thus  spoken,  Aquila  als 
asking  that  he  might  be  permitted  to  speak,  pn 
ceeded  in  manner  following :  ''  Receive,  I  entre 
thee,  most  excellent  Peter,  the  assurance  of  n 
love  towards  thee ;  for  indeed  I  also  am  extremd 
anxious  on  thy  account.  And  do  not  blame  us  i 
this,  for  indeed  to  be  concerned  for  any  one  coo 
eth  of  affection ;  whereas  to  be  indifferent  is  no  la 
than  hatred.  But  I  call  God  to  witness  that  I  k^ 
for  thee,  not  as  knowing  thee  to  be  weaker  in  di 
bate,  —  for  indeed  I  was  never  present  at  any  da 
pute  in  which  thou  wert  engaged, — but  because 
well  know  the  impieties  of  this  man,  I  think  of  th 
reputation,  and  at  the  same  time  the  souls  of  th 
hearers,  and  above  all,  the  interests  of  the  truli 
itself.  For  this  magician  is  vehement  towards  d 
things  that  he  wishes,  and  wicked  above  measuic 
For  in  all  things  we  know  him  well,  since  from  boy 
hood  we  have  been  assistants  and  ministers  of  U 
wickedness ;  and  had  not  the  love  of  God  rescua 
us  from  him,  we  should  even  now  be  engaged  a 
the  same  evil  deeds  with  him.  But  a  certain  m 
bom  love  towards  God  rendered  his  wickedna 
hateful  to  us,  and  the  worship  of  God  attractive 
to  us.  Whence  I  think  also  that  it  was  the  wQi| 
of  Divine  Providence,  that  we,  being  first  made  U 
associates,  should  take  knowledge  in  what  manne 
or  by  what  art  he  effects  the  prodigies  which  bi 
seems  to  work.  For  who  is  there  that  would  noi 
be  astonished  at  the  wonderful  things  which  li 
does  ?  Who  would  not  think  that  he  was  a 
come  down  from  heaven  for  the  salvation  of  i 
For  myself,  I  confess,  if  I  had  not  known  him 
mately,  and  had  taken  part  in  his  doings,  I 
easily  have  been  carried  away  with  him. 
it  was  no  great  thing  for  us  to  be  separated 
his  society,  knowing  as  we  did  that  he  d< 
upon  magic  arts  and  wicked  devices.  But  if  1 
ako  thyself  wish  to  know  all  about  him  — 
what,  and  whence  he  is,  and  how  he  contrives 
he  does  —  then  listen. 

CHAP.  Vn.  —  SIMON  MAGUS:   HIS  HtSTORT. 

"This  Simon's  father  was  Antonius,  a&f 
mother  Rachel.    By  nation  he  is  a  Samaritan, 
a  village  of  the  Gettones ;  by  profession  a  n 


■1 


Chap.  XXX.] 


RECOGNITIONS  OF   CLEMENT. 


105 


said  well,  then  you  not  at  all  well :  for  you  do 
not  understand  that  your  statement  is  contrary 
to  his,  whose  disciple  you  profess  yourself  to 
be." 

CHAP.   XXVn.  —  QUESTIONS  AND  ANSWERS. 

Then  Peter :  "  Neither  He  who  sent  me  did 
amiss  in  sending  a  sword  upon  the  earth,  nor  do 
I  act  contrary  to  Him  in  asking  peace  of  the 
hearers.  But  you  both  unskilfully  and  rashly 
find  fault  with  what  you  do  not  understand  :  for 
you  have  heard  that  the  Master  came  not  to 
send  peace  on  earth;  but  that  He  also  said, 
'  Blessed  are  the  peace-makers,  for  they  shall  be 
called  the  very  sons  of  God,"  you  have  not 
heard.  Wherefore  my  sentiments  are  not  differ- 
ent from  those  of  the  Master  when  I  recommend 
peace,  to  the  keepers  of  which  He  assigned 
blessedness."  Then  Simon  said :  "  In  your  de- 
sire to  answer  for  your  Master,  O  Peter,  you 
have  brought  a  much  more  serious  charge  against 
him,  if  he  himself  came  not  to  make  peace,  yet 
enjoined  upon  others  to  keep  it.  Where,  then, 
is  the  consistency  of  that  other  saying  of  his, 
'  It  is  enough  for  the  disciple  that  he  be  as  his 
master?'"* 

CHAP.   XXVin.  —  CONSISTENCY  OF  CHRIST'S 

TEACHING. 

To  this  Peter  answered :  "  Our  Master,  who 
was  the  true  Prophet,  and  ever  mindful  of  Him- 
self, neither  contradicted  Himself,  nor  enjoined 
upon  us  anything  different  from  what  Himself 
practised.     For  whereas  He  said,  '  I   am   not 
come  to  send  peace  on  earth,  but  a  sword ;  and 
henceforth  you  shall  see  father  separated  from 
son,  son  from  father,  husband  from  wife  and 
wife  from  husband,  mother  from  daughter  and 
daughter  from   mother,  brother  from   brother, 
fether-in-law  from  daughter-in-law,  friend  from 
fiiend,*  all  these  contain  the  doctrine  of  peace  ; 
and  I  will  tell  you  how.     At  the  beginning  of 
His  preaching,  as  wishing  to  invite  and  lead  all 
to  salvation,  and  induce  them  to  bear  patiently 
labours  and  trials.  He  blessed   the   poor,  and 
promised  that  they  should  obtain  the  kingdom 
of  heaven  for  their  endurance  of  poverty,  in 
order  that  under  the  influence  of  such  a  hope 
they  might  bear  with  equanimity  the  weight  of 
poverty,  despising  covetousness ;   for  covetous- 
ness  is  one,  and  ^e  greatest,  of  most  pernicious 
sins.    But  He  promised  also  that  the  hungry  and 
the  thirsty  should  be  satisfied  with  the  eternal 
blessings   of  righteousness,  in  order  that  they 
might  bear  poverty  patiently,  and  not  be  led  by 
it  to  undertake  any  unrighteous  work.     In  like 
manner,  also.  He  said  that  the  pure  in  heart 

'  Matt.  ▼.  9. 
*  MatL  X.  9$. 


are  blessed,  and  that  thereby  they  should  see 
God,  in  order  that  every  one  desiring  so  great  a 
good  might  keep  himself  from  evil  and  polluted 
thoughts. 

CHAP.   XXDC.  —  PEACE  AND  STRIFE. 

"  Thus,  therefore,  our  Master,  inviting  His  dis- 
ciples to  patience,  impressed  upon  them  that  the 
blessing  of  peace  was  also  to  be  preserved  with 
the  labour  of  patience.  But,  on  the  other  hand. 
He  mourned  over  those  who  lived  in  riches  and 
luxury,  who  bestowed  nothing  upon  the  poor; 
proving  that  they  must  render  an  account,  be- 
cause they  did  not  pity  their  neighbours,  even 
when  they  were  in  poverty,  whom  they  ought  to 
love  as  themselves.  And  by  such  sayings  as 
these  He  brought  some  indeed  to  obey  Him,  but 
others  He  rendered  hostile.  The  believers  there- 
fore, and  the  obedient.  He  charges  to  have  peace 
among  themselves,  and  says  to  them,  *  Blessed 
are  the  peacemakers,  for  they  shall  be  called  the 
very  sons  of  God.'  ^  But  to  those  who  not  only 
did  not  believe,  but  set  themselves  in  opposition 
to  His  doctrine.  He  proclaims  the  war  of  the 
word  and  of  confutation,  and  says  that  '  hence- 
forth ye  shall  see  son  separated  from  father,  and 
husband  from  wife,  and  daughter  from  mother, 
and  brother  from  brother,  and  daughter-in-law 
from  mother-in-law,  and  a  man's  foes  shall  be 
they  of  his  own  house.*  ^  For  in  every  house, 
when  there  begins  to  be  a  difference  betwixt  be- 
liever and  unbeliever,  there  is  necessarily  a  con- 
test :  the  unbelievers,  on  the  one  hand,  fighting 
against  the  faith  ;  and  the  believers,  on  the  other, 
confuting  the  old  error  and  the  vices  of  sins  in 
them. 

CHAP.   XXX. — PEACE  TO  THE  SONS  OF   PEACE. 

"  In  like  manner,  also,  during  the  last  period 
of  His  teaching,  He  wages  war  against  the  scribes 
and  Pharisees,  charging  them  with  evil  deeds  and 
unsound  doctrine,  and  with  hiding  the  key  of 
knowledge  which  they  had  handed  down  to  them 
from  Moses,  by  which  the  gate  of  the  heavenly 
kingdom  might  be  opened.s  But  when  our  Mas- 
ter sent  us  forth  to  preach,  He  commanded  us, 
that  into  whatsoever  city  or  house  we  should 
enter,  we  should  say,  *  Peace  be  to  this  house.' 
*  And  if,'  said  He,  *  a  son  of  peace  be  there,  your 
peace  shall  come  upon  him ;  but  if  there  be  not, 
your  peace  shall  return  to  you.'  Also  that,  going 
out  from  that  house  or  city,  we  should  shake  off 
upon  them  the  very  dust  which  adhered  to  our 
feet.  '  But  it  shall  be  more  tolerable  for  the  land 
of  Sodom  and  Gomorrah  in  the  day  of  judgment 
than  for  that  city  or  house.*  ^    This  indeed  He 

,11,  I  I  ■  ^—■^^■^^^B  ■    ■    ■      ■  ^ 

3  Matt.  V.  9. 

4  Matt.  X.  j^^,  36:  Luke  xii.  53. 

5  Matt.  xxm. ;  Luke  xi. 

6  Matt.  X.  za-15;  Luke  x.  5, 6. 


c»>p.  xxxvinj  RECOGNITIONS   OF   CLEMENT.  107 


Chap.  XLV.] 


RECOGNITIONS   OF   CLEMENT. 


log 


called  by  the  name  of  him  who  sends,  as  is 
often  done  in  respect  of  angels :  for  when  they 
appear  to  a  man,  if  he  is  a  wise  and  intelligent 
man,  he  asks  the  name  of  him  who  appears  to 
him,  that    he   may  acknowledge   at   once  the 
honour  of  the  sent,  and  the  authority  of  the 
sender.    For  every  nation  has  an  angel,  to  whom 
God   has  committed  the  government  of  that 
nation ;  and  when  one  of  these  appears,  although 
he  be  thought  and  called  God  by  those  over 
whom  he  presides,  yet,  being  asked,  he  does  not 
give  such  testimony  to  himself.     For  the  Most 
High  God,  who  alone  holds  the  power  of  all 
things,  has  divided  all  the  nations  of  the  earth 
into  seventy-two  parts,  and  over  these  He  hath 
appointed  angels  as  princes.     But  to  the  one 
among  the  archangels  who  is  greatest,  was  com- 
mitted the  government  of  those  who,  before  all 
others,  received  the  worship  and  knowledge  of 
the  Most  High  God.     But  holy  men  also,  as  we 
have  said,  are  made  gods  to  the  wicked,  as  having 
received  the  power  of  life  and  death  over  them, 
as  we  mentioned  above  with  respect  to  Moses 
and   the  judges.     Wherefore   it  is  also  written 
concerning   them,  *Thou   shalt   not  curse   the 
gods,  and  thou  shalt  not  curse  the  prince  of  thy 
people.' '    Thus  the  princes  of  the  several  nations 
are  called  gods.     But  Christ  is  God  of  princes, 
who  is  Judge  of  all.    Therefore  neither  angels, 
nor  men,  nor  any  creature,  can  be  truly  gods, 
forasmuch  as  they  are  placed  under  authority, 
being  created  and  changeable :  angels,  for  they 
were  not,  and  are ;  men,  for  they  are  mortal ; 
and  every  creature,  for  it  is  capable  of  dissolu- 
tion, if  only  He  dissolve  it  who  made  it.     And 
therefore  He  alone  is  the  true  God,  who  not  only 
Himself  lives,  but  also  bestows  life  upon  others, 
which  He  can  also  take  away  when  it  pleaseth 
Him. 

CHAP.  XUn. — NO  GOD   BUT  JEHOVAH. 

"Wherefore  the  Scripture  exclaims,  in  name 
of  the  God  of  the  Jews,  saying, '  Behold,  behold, 
seein^^  that  I  am  God,  and  there  is  none  else 
besides  me,  I  will  kill,  and  I  will  make  alive ; 
'  will  smite,  and  I  will  heal ;  and  there  is  none 
who  can  deliver  out  of  my  hands.'*  See  there- 
fore how,  by  some  ineffable  virtue,  the  Scripture, 
opposing  the  future  errors  of  those  who  should 
affirm  that  either  in  heaven  or  on  earth  there  is 
any  other  god  besides  Him  who  is  the  God  of 
the  Jews,  decides  thus :  *  The  Lord  your  God  is 
one  God,  in  heaven  above,  and  in  the  earth 
beneath;  and  besides  Him  there  is  none  else.'^ 
How,  then,  hast  thou  dared  to  say  that  there  is 
any  other  Cxod  besides  Him  who  is  the  God  of 
the  Jews  ?    And  again  the  Scripture  says,  *  Be- 


I  EjEod.  xxii-^  a8. 
*  Deut.  xxziL  39. 
3  DeuL  iv.  39. 


hold,  to  the  Lord  thy  God  belong  the  heaven, 
and  the  heaven  of  heavens,  the  earth,  and  all 
things  that  are  in  them :  nevertheless  I  have 
chosen  your  fathers,  that  I  might  love  them,  and 
you  after  them.*  ^  Thus  that  judgment  is  sup- 
ported by  the  Scripture  on  every  side,  that  He 
who  created  the  world  is  the  true  and  only 
God.. 

CHAP.   XUV.  —  THE  SERPENT,   THE  AUTHOR  OF 

POLYTHEISM. 

"  But  even  if  there  be  others,  as  we  have  said, 
who  are  called  gods,  they  are  under  the  power 
of  the  God  of  the  Jews;  for  thus  saith  the 
Scripture  to  the  Jews,  '  The  Lord  our  God,  He 
is  God  of  gods,  and  Lord  of  lords.' 5  Him 
alone  the  Scripture  also  commands  to  be  wor- 
shipped, saying,  *Thou  shalt  worship  the  Lord 
thy  God,  and  Him  only  shalt  thou  serve;** 
and,  '  Hear,  O  Israel :  the  Lord  thy  God  is  one 
God.*  7  Yea,  also  the  saints,  filled  with  the  Spirit 
of  God,  and  bedewed  with  the  drops  of  His 
mercy,  cried  out,  saying,  *  Who  is  hke  unto  Thee 
among  the  gods?  O  Lord,  who  is  like  unto 
Thee?*»  And  again,  'Who  is  God,  but  the 
Lord  ;  and  who  is  God,  but  our  Lord  ?  *  9  There- 
fore Moses,  when  he  saw  that  the  people  were 
advancing,  by  degrees  initiated  them  in  the 
understanding  of  the  monarchy  and  the  faith  of 
one  God,  as  he  says  in  the  following  words : 
'  Thou  shalt  not  make  mention  of  the  names  of 
other  gods  ;  *  *°  doubtless  remembering  with  what 
penalty  the  serpent  was  visited,  which  had  first 
named  ^e?//f."  For  it  is  condemned  to  feed  upon 
dust,  and  is  judged  worthy  of  such  food,  for  this 
cause,  that  it  first  of  all  introduced  the  name  of 
gods  into  the  world.  But  if  you  also  wish  to 
introduce  many  gods,  see  that  you  partake  not 
the  serpent's  doom. 

CHAP.   XLV.  —  POLYTHEISM   INEXCUSABLE. 

"  For  be  sure  of  this,  that  you  shall  not  have 
us  participators  in  this  attempt ;  nor  will  we  suf- 
fer ourselves  to  be  deceived  by  you.  For  it 
will  not  serve  us  for  an  excuse  in  the  judgment, 
if  we  say  that  you  deceived  us  ;  because  neither 
could  it  excuse  the  first  woman,  that  she  had 
unhappily  believed  the  serpent;  but  she  was 
condemned  to  death,  because  she  believed  badly. 
For  this  cause  therefore,  Moses,  also  commendv 
ing  the  faith  of  one  God  to  the  people,  saya, 
*  Take  heed  to  thyself,  that  thou  be  not  seduced 

from  the   Lord  thy  God.*"    Observe  that  he 

■  I  III  I  .  1 .1 

4  Deut.  X.  14, 15. 

5  Deut.  X.  17. 

^  Deut.  vi.  13,  X.  aa 

7  Deut.  vi.  4. 

*  Ps.  Ixxxvi.  8,  Ixxi.  29. 

9  Ps.  xviii.  31. 
'o  Josh,  xxiii.  7,  in  Sept. 

"  Gen.  iii.  [The  same  thou^t  occuxs  in  Homily  X.  so^  si.—R.] 
^  Deut.  viii.  zx. 


114 


RECOGNITIONS  OF  CLEMENT. 


[Boo; 


are  from  him,  and  do  not  know  him,  and  he  is 
truly  their  father?" 

CHAP.  LX.  —  THE  CREATOR  THE  SUPREME  OOD. 

Then  Peter  said :  "  You  represent  him  as  weak 
enough.  For  if,  as  you  say,  he  is  more  powerful 
than  all,  it  can  never  be  believed  the  weaker 
wrenched  the  spoils  from  the  stronger.'  Or  if 
God  the  Creator  was  able  by  violence  to  bring 
down  souls  into  this  world,  how  can  it  be  that, 
when  they  are  separated  from  the  body  and  freed 
from  the  bonds  of  captivity,  the  good  God  shall 
call  them  to  the  sufferance  of  punishment,  on  the 
ground  that  they,  either  through  his  remissness 
or  weakness,  were  dragged  away  to  this  place,  and 
were  involved  in  the  body,  as  in  the  darkness  of 
ignorance  ?  You  seem  to  me  not  to  know  what  a 
father  and  a  God  is  :  but  I  could  tell  you  both 
whence  souls  are,  and  when  and  how  they  were 
made ;  but  it  is  not  permitted  to  me  now  to  dis- 
close these  things  to  you,  who  are  in  such  error  in 
respect  of  the  knowledge  of  God."  Then  said 
Simon :  "A  time  will  come  when  you  shall  be 
sorry  that  you  did  not  understand  me  speaking  of 
the  ineffable  power."  Then  said  Peter :  **  Give  us 
then,  as  I  have  often  said,  as  being  yourself  a 
new  God,  or  as  having  yourself  come  down  from 
him,  some  new  sense,  by  means  of  which  we 
may  know  that  new  God  of  whom  you  speak ; 
for  those  five  senses,  which  God  our  Creator  has 
given  us,  keep  faith  to  their  own  Creator,  and  do 
not  perceive  that  there  is  any  other  God,  for  so 
their  nature  necessitates  them." 

CHAP.  LXI.  —  IMAGINATION. 

To  this  Simon  answered  :  "  Apply  your  mind 
to  those  things  which  I  am  going  to  say,  and 
cause  it,  walking  in  peaceable  paths,  to  attain  to 
those  things  which  I  shall  demonstrate.  Listen 
now,  therefore.  Did  you  never  in  thought  reach 
forth  your  mind  into  regions  or  islands  situated 
far  away,  and  remain  so  fixed  in  them,  that  you 
could  not  even  see  the  people  that  were  before 
you,  or  know  where  yourself  were  sitting,  by 
reason  of  the  delightfulness  of  those  things  on 
which  you  were  gazing?"  And  Peter  said  :  "It 
is  true,  Simon,  this  has  often  occurred  to  me." 
Then  Simon  said :  "  In  this  way  now  reach  forth 
your  sense  into  heaven,  yea  above  the  heaven, 
and  behold  that  there  must  be  some  place  be- 
yond the  world,  or  outside  the  world,  in  which 
there  is  neither  heaven  nor  earth,  and  where  no 
shadow  of  these  things  produces  darkness ;  and 
consequently,  since  there  are  neither  bodies  in 
it,  nor  darkness  occasioned  by  bodies,  there  must 
of  necessity  be  immense  light ;  and  consider  of 
what  sort  that  light  must  be,  which  is  never  suc- 
ceeded by  darkness.    For  if  the  light  of  this  sun 


fills  this  whole  world,  how  great  do  you  sup 
that  bodiless  and  infinite  light  to  be?  So  g 
doubtless,  that  this  Ught  of  the  sun  would  s 
to  be  darkness  and  not  light,  in  comparison. 

CHAP.    Um.  —  PETER'S    EXPERIENCB   OF    IMAG 

TION. 

When  Simon  thus  spoke,  Peter  answerc 
"  Now  listen  patiently  concerning  both  t 
matters,  that  is,  concerning  the  example 
stretching  out  the  senses,  and  concerning 
immensity  of  light  I  know  that  I  mysel 
Simon,  have  sometimes  in  thought  extended 
sense,  as  you  say,  into  regions  and  islands : 
ated  afar  off,  and  have  seen  them  with  my  i 
not  less  than  if  it  had  been  with  my  eyes.  ^ 
I  was  at  Capernaum,  occupied  in  the  takin 
fishes,  and  sat  upon  a  rock,  holding  in  my  I 
a  hook  attached  to  a  line,  and  fitted  for  de< 
ing  the  fishes,  /  was  so  absorbed  that  I  did 
feel  a  fish  adhering  to  it  while  my  mind  e^ 
ran  through  my  beloved  Jerusalem,  to  whi< 
had  frequently  gone  up,  waking,  for  the  sak 
offerings  and  prayers.  But  I  was  accusto 
also  to  admire  this  Csesarea,  hearing  of  it  I 
others,  and  to  long  to  see  it ;  and  I  seeme 
myself  to  see  it,  although  I  had  never  bee 
it ;  and  I  thought  of  it  what  was  suitable  t 
thought  of  a  great  city,  its  gates,  walls,  b 
streets,  lanes,  markets,  and  the  like,  in  ace 
ance  with  what  I  had  seen  in  other  cities ; 
to  such  an  extent  was  I  delighted  with  th« 
tentness  of  such  inspection,  that,  as  you  sa 
neither  saw  one  who  was  present  and  stan 
by  me,  nor  knew  where  myself  was  sitt; 
Then  said  Simon :  "  Now  you  say  well." 

CHAP.   LXra.  —  PETER*S  REVERIE. 

Then  Peter :  "  In  short,  when  I  did  not 
ceive,  through  the  occupation  of  my  mind, 
I  had  caught  a  very  large  fish  which  was  atta 
to  the  hook,  and  that  although  it  was  dra| 
the  hook-line  from  my  hand,  my  brother  Am 
who  was  sitting  by  me,  seeing  me  in  a  re 
and  almost  ready  to  fall,  thrusting  his  elbow 
my  side  as  if  he  would  awaken  me  fit)m  s 
said  :  *  Do  you  not  see,  Peter,  what  a  large 
you  have  caught?  Are  you  out  of  yoursc 
that  you  are  thus  in  a  stupor  of  astonishm 
Tell  me.  What  is  the  matter  with  you?*  1 
was  angry  with  him  for  a  little,  because  he 
withdrawn  me  from  the  delight  of  those  ti 
which  I  was  contemplating;  then  I  ansi 
that  I  was  not  suffering  from  any  malady 
that  I  was  mentally  gazing  on  the  beloved 
salem,  and  at  the  same  time  on  Csesarea; 

s  [This  story  (chaps.  69-65)  is  peculUr  to  the  RteagmiA 
HomUy  XVII.  14-19  tnere  is  an  argument  against  the  tnnMO 
of  supernatural  visions,  which  is  soppoaed  lo  be  aaii-FMlii 
aim.  —  R.] 


RECOGNITIONS  OF  CLEMENT. 


Chap.  XXI.] 


RECOGNITIONS   OF  CLEMENT. 


119 


Then  Peter  answered  :  "  We  do  not  propose  to 
speak  of  this  now,  but  only  to  state  the  fact  that 
the  existence  of  evil  is  not  universally  admitted. 
But  the  second  question  that  you  should  have 
asked  is,  What  is  evil  ?  —  a  substance,  an  acci- 
dent, or  an  act?  And  many  other  things  of  the 
same  sort.  And  after  that,  towards  what,  or  how 
it  is,  or  to  whom  it  is  evil,  —  whether  to  God,  or 
to  angels,  or  to  men,  to  the  righteous  or  the 
wicked,  to  all  or  to  some,  to  one's  self  or  to  no 
one?  And  then  you  should  inquire.  Whence 
it  is?  —  whether  from  God,  or  from  nothing; 
whether  it  has  always  been,  or  has  had  its  begin- 
ning in  time ;  whether  it  is  useful  or  useless  ?  and 
many  other  things  which  a  proposition  of  this 
tort  demands."  To  this  Simon  answered :  "Par- 
don me ;  I  was  in  error  concerning  the  first  ques- 
tion ;  but  suppose  that  I  now  ask  first,  whether 
evil  is  or  not?" 

CHAP.   XVra.  —  MANNER  OF  CONDUCTING  THE 

DISCUSSION. 

Then  Peter  said :  "  In  what  way  do  you  put 
the  question ;  as  wishing  to  learn,  or  to  teach, 
or  for  the  sake  of  raising  the  question?  If 
indeed  as  wishing  to  learn,  I  have  something  to 
teach  you  first,  that  coming  by  consequence  and 
the  right  order  of  doctrine,  you  may  understand 
from  yourself  what  evil  is.  But  if  you  put  the 
question  as  an  instructor,  I  have  no  need  to  be 
taught  by  you,  for  I  have  a  Master  from  whom 
I  have  learned  all  things.  But  if  you  ask  merely 
for  the  sake  of  raising  a  question  and  disputing, 
let  each  of  us  first  set  forth  his  T^pinion,  and  so 
let  the  matter  be  debated.  For  it  is  not  reason- 
able that  you  should  ask  as  one  wishing  to  learn, 
and  contradict  as  one  teaching,  so  that  after  my 
answer  it  should  be  in  your  discretion  to  say 
whether  I  have  spoken  well  br  ill.  Wherefore 
you  cannot  stand  in  the  place  of  a  gainsayer  and 
be  judge  of  what  we  say.  And  therefore,  as  I 
said,  if  a  discussion  is  to  be  held,  let  each  of  us 
state  his  sentiments;  and  while  we  are  placed 
in  conflict,  these  religious  hearers  will  be  just 
judges." 

CHAP.   XDC.  —  DESIRE  OF  INSTRUCTION. 

Then  Simon  said  :  "  Does  it  not  seem  to  you  to 
be  absurd  that  an  unskilled  people  should  sit  in 
judgment  upon  our  sayings  ?  "  Then  Peter :  "  It 
is  not  so ;  for  what  perhaps  is  less  clear  to  one, 
can  be  investigated  by  many,  for  oftentimes 
even  a  popular  rumour  has  the  aspect  of  a 
prophecy.  But  in  addition  to  all  this,  all  these 
people  stand  here  constrained  by  the  love  of 
God,  and  by  a  desire  to  know  the  truth,  and 
therefore  all  these  are  to  be  regarded  as  one,  by 
reason  of  their  affection  being  one  and  the  same 
towards  the  truth ;  as,  on  the  other  hand,  two 


are  many  and  diverse,  if  they  disagree  with  each 
other.  But  if  you  wish  to  receive  an  indication 
how  all  these  people  who  stand  before  us  are  as 
one  man,  consider  from  their  very  silence  and 
quietness  how  with  all  patience,  as  you  see,  they 
do  honour  to  the  truth  of  God,  even  before  they 
learn  it,  for  they  have  not  yet  learned  the  greater 
observance  which  they  owe  to  it.  Wherefore 
I  hope,  through  the  mercy  of  God,  that  He 
will  accept  the  religious  purpose  of  their  mind 
towards  Him,  and  will  give  the  palm  of  victory 
to  him  who  preaches  the  truth,  that  He  may 
make  manifest  to  them  the  herald  of  truth." 

• 

CHAP.  XX.  —  COMMON  PRINCIPLES. 

Then  Simon  :  "  On  what  subject  do  you  wish 
the  discussion  to  be  held  ?  Tell  me,  that  I  also 
may  define  what  I  think,  and  so  the  inquiry  may 
begin."  And  Peter  answered  :  "  If,  indeed,  you 
will  do  as  I  think  right,  I  would  have  it  done 
according  to  the  precept  of  my  Master,  who  first 
of  all  commanded  the  Hebrew  nation,  whom  He 
knew  to  have  knowledge  of  God,  and  that  it  is 
He  who  made  the  world,  not  that  they  should 
inquire  about  Him  whom  they  knew,  but  that, 
knowing  Him,  they  should  investigate  His  will 
and  His  righteousness ;  because  it  is  placed  in 
men's  power  that,  searching  into  these  things, 
they  may  find,  and  do,  and  obser\'e  those  things 
concerning  which  they  are  to  be  judged.  There- 
fore He  commanded  us  to  inquire,  not  whence 
evil  cometh,  as  you  asked  just  now,  but  to  seek 
the  righteousness  of  the  good  God,  and  His 
kingdom  ;  and  all  these  things,  says  He,  shall 
be  added  to  you."  *  Then  Simon  said  :  "  Since 
these  things  are  commanded  to  Hebrews,  as/ 
having  a  right  knowledge  of  God,  and  being  of 
opinion  that  every  one  has  it  in  his  power  to  do 
those  things  concerning  which  he  is  to  be  judged, 
—  but  my  opinion  differs  from  theirs,  —  where 
do  you  wish  me  to  begin? " 

CHAP.   XXI.  —  FREEDOM   OF  THE  WILL. 

Then  said  Peter:  '^I  advise  that  the  first 
inquiry  be,  whether  it  be  in  our  power  to  know 
whence  we  are  to  be  judged."  But  Simon  said  : 
"  Not  so ;  but  concerning  God,  about  whom  all 
who  are  present  are  desirous  to  hear."  Then 
Peter:  *'You  admit,  then,  that  something  is  in 
the  power  of  the  will :  only  confess  this,  if  it  is 
so,  and  let  us  inquire,  as  you  say,  concerning 
God."  To  this  Simon  answered  :  "  By  no 
means  "  Then  Peter  said  :  "  If,  then,  nothing 
is  in  our  power,  it  is  useless  for  us  to  inquire 
anything  concerning  God,  since  it  is  not  in  the 
power  of  those  who  seek  to  find ;  hence  I  said 
well,  that  this  should  be  the  first  inquiry,  whether 

'  Matt.  ri.  33. 


122 


RECOGNITIONS   OF   CLEMENT. 


[Book  ni 


CHAP.  XXK.  —  CX)RRUPnBLE  AND  TEMPORARY 
THINGS  MADE  BY  THE  INCORRUPTIBLE  AND 
ETERNAL. 

Then  Simon  :  "  It  does  not  seem  to  me  that 
the  heaven,  which  has  been  made  by  God,  can 
be  dissolved.  For  things  made  by  the  Eternal 
One  are  eternal,  while  things  made  by  a  corrup- 
tible one  are  temporary  and  decaying."  Then 
Peter:  "It  is  not  so.  Indeed  corruptible  and 
temporary  things  of  all  sorts  are  made  by  mortal 
creatures  ;  but  the  Eternal  does  not  always  make 
things  corruptible,  nor  always  incorruptible  ;  but 
according  to  the  will  of  God  the  Creator,  so  will 
be  the  things  which  He  creates.  For  the  power 
of  God  is  not  subject  to  law,  but  His  will  is  law 
to  His  creatures."  Then  Simon  answered  :  "  I 
call  you  back  to  the  first  question.  You  said 
now  that  God  is  visible  to  no  one  ;  but  when  that 
heaven  shall  be  dissolved,  and  that  superior  con- 
dition of  the  heavenly  kingdom  shall  shine  forth, 
then  those  who  are  pure  in  heart  *  shall  see  God ; 
which  statement  is  contrary  to  the  law,  for  there 
it  is  written  that  God  said,  *  None  shall  see  my 
fece  and  live.'  " » 

CHAP.  XXX.  —  HOW  THE  PURE  IN   HEART  SEE  GOD. 

Then  Peter  answered  :  "  To  those  who  do  not 
read  the  law  according  to  the  tradition  of  Moses, 
my  speech  appears  to  be  contrar}'  to  it ;  but  I 
will  show  you  how  it  is  not  contradictory.  God 
is  seen  by  the  mind,  not  by  the  body ;  by  the 
spirit,  not  by  the  flesh.  Whence  also  angels, 
who  are  spirits,  see  God  ;  and  therefore  men,  as 
long  as  they  are  men,  cannot  see  Him.  But  after 
the  resurrection  of  the  dead,  when  they  shall 
have  been  made  like  the  angels,^  they  shall  be 
able  to  see  God.  And  thus  my  statement  is  not 
contrary  to  the  law ;  neither  is  that  which  our 
Master  said,  *  Blessed  are  they  of  a  pure  heart, 
for  they  shall  see  God.* '  For  He  showed  that 
a  time  shall  come  in  which  of  men  shall  be  made 
angels,  who  in  the  spirit  of  their  mind  shall  see 
God."  After  these  and  many  similar  sayings, 
Simon  began  to  assert  with  many  oaths,  saying : 
"  Concerning  one  thing  only  render  me  a  reason, 
whether  the  soul  is  immortal,  and  I  shall  submit 
to  your  will  in  all  things.  But  let  it  be  to-mor- 
row, for  to-day  it  is  late."  When  therefore  Peter 
began  to  speak,  Simon  went  out,  and  with  him  a 
very  few  of  his  associates ;  and  that  for  shame. 
But  all  the  rest,  turning  to  Peter,  on  bended 
knees  prostrated  themselves  before  him ;  and 
some  of  those  who  were  afflicted  with  diverse 
sicknesses,  or  invaded  by  demons,  were  healed 
by  the  prayer  of  Peter,  and  departed  rejoicing, 
as  having  obtained  at  once  the  doctrine  of  the 


«  Matt.  V.  8. 
*  Elx.  xxxiii.  9o. 
3  Matt.  xxii.  30. 


true  God,  and  also  His  mercy.  When  therefore 
the  crowds  had  withdrawn,  and  only  we  his  at- 
tendants remained  with  him,  we  sat  down  on 
couches  placed  on  the  ground,  each  one  recog- 
nising his  accustomed  place,  and  having  taken 
food,  and  given  thanks  to  God,  we  went  to  sleep. 

CHAP.  XXXI.  —  DHJGENCE  IN  STUDY. 

But  on  the  following  day,  Peter,  as  usual,  rising 
before  dawn,  found  us  already  awake  and  ready 
to  listen  ;  and  thus  began :  "  I  entreat  you,  my 
brethren  and  fellow-servants,  that  if  any  of  you 
is  not  able  to  wake,  he  should  not  torment  him- 
self through  respect  to  my  presence,  because 
sudden  change  is  difficult ;  but  if  for  a  long  time 
one  gradually  accustoms  himself,  that  will  not  be 

i  distressing  which  comes  of  use.  For  we  had  not 
all  the  same  training ;  although  in  course  of  time 
we  shall  be  able  to  be  moulded  into  one  habit, 
for  they  say  that  custom  holds  the  place  of  a 

i  second  nature.  But  I  call  God  to  witness  that 
I  am  not  offended,  if  any  one  is  not  able  to 
wake  ;  but  rather  by  this,  if,  when  any  one  sleeps 
all  through  the  night,  he  does  not  in  the  course 
of  the  day  fulfil  that  which  he  omitted  in  the 
night.  For  it  is  necessary  to  give  heed  intently 
and  unceasingly  to  the  study  of  doctrine,  that 
our  mind  may  be  filled  with  the  thought  of  God 
only ;  because  in  the  mind  which  is  filled  with 
the  thought  of  God,  no  place  will  be  given  to 
the  wicked  one.** 

CHAP.    XXXn.  —  PETER'S  PRIVATE   INSTRUCTION. 

When  Peter  spoke  thus  to  us,  every  one  of  us 
eagerly  assured  him,  that  ere  now  we  were  awake, 
being  satisfied  with  short  sleep,  but  that  we  were 
afraid  to  arouse  him,  because  it  did  not  become 
the  disciples  to  command  the  master ;  "  and  yet 
even  this,  O  Peter,  we  had  almost  ventured  to 
take  upon  ourselves,  because  our  hearts,  agitated 
with  longing  for  your  words,  drove  sleep  wholly 
from  our  eyes.  But  again  our  affection  towards 
you  opposed  it,  and  did  not  suffer  us  violently  to 
rouse  you."  Then  Peter" said  :  "Since  therefore 
you  assert  that  you  are  willingly  awake  through 
desire  of  hearing,  I  wish  to  repeat  to  you  more 
carefully,  and  to  explain  in  their  order,  the  things 
that  were  spoken  yesterday  without  arrangement. 
And  this  I  propose  to  do  throughout  these  daily 
disputations,  that  by  night,  when  privacy  of  time 
and  place  is  afforded,  I  shall  unfold  in  correct 
order,  and  by  a  straight  line  of  explanation,  any- 
thing that  in  the  controversy  has  not  been  stated 
with  sufficient  fulness."  And  then  he  began  to 
point  out  to  us  how  the  yesterday's  discussion 
ought  to  have  been  conducted,  and  how  it  could 
not  be  so  conducted  on  account  of  the  conten- 
tiousness or  the  unskilfulness  of  his  opponent; 
and  how  therefore  he  only  made  use  of  assertioni 


Chap.  XXXVI.] 


RECOGNITIONS   OF  CLEMENT. 


123 


and  only  overthrew  what  was  said  by  his  adver- 
saxy,  but  did  not  expound  his  own  doctrines 
cither  completely  or  distinctly.  Then  repeating 
the  several  matters  to  us,  he  discussed  them  in 
regular  order  and  with  full  reason. 

CHAP.   XXXm.  —  LEARNERS  AND  CAVnXERS. 

But  when  the  day  began  to  be  light,  after 
prayer  he  went  out  to  the  crowds  and  stood  in 
his  accustomed  place,  for  the  discussion;  and 
seeing  Simon  standing  in  the   middle   of  the 
crowd,  he  saluted  the  people  in  his  usual  way, 
and  said  to  them  :  *'  I  confess  that  I  am  grieved 
with  respect  to  some  men,  who  come  to  us  in 
this  way  that  they  may  learn  something,  but  when 
we  begin  to  teach  them,  they  profess  that  they 
themselves  are  masters,  and  while  indeed  they 
ask  questions  as  ignorant  persons,  they  contra- 
dict as  knowing  ones.     But  perhaps  some  one 
will  say,  that  he  who  puts  a  question,  puts  it  in- 
deed in  order  that  he  may  learn,  but  when  that 
which  he  hears  does  not  seem  to  him  to  be  right, 
it  is  necessary  that  he  should  answer,  and  that 
seems  to  be  contradiction  which  is  not  contra- 
diction, but  further  inquiry. 

CHAP.  XXXIV.  —  AGAINST  ORDER  IS  AGAINST  REASON. 

"  Let  such  a  one  then  hear  this  :  The  teaching 
of  all  doctrine  has  a  certain  order,  and  there  are 
some  things  which  must  be  delivered  first,  others 
in  the  second  place,  and  others  in  the  third,  and 
so  all  in  their  order ;  and  if  these  things  be  deliv- 
ered in  their  order,  they  become  plain ;  but  if  they 
be  brought  forward  out  of  order,  they  will  seem  to 
be  spoken  against  reason.  And  therefore  order  is 
to  be  observed  above  all  things,  if  we  seek  for  the 
purpose  of  finding  what  we  seek.  For  he  who 
enters  rightly  upon  the  road,  will  observe  the 
second  place  in  due  order,  and  from  the  second 
will  more  easily  find  the  third ;  and  the  further 
he  proceeds,  so  much  the  more  will  the  way  of 
knowledge  become  open  to  him,  even  until  he 
arrive  at  the  city  of  truth,  whither  he  is  bound, 
and  which  he  desires  to  reach.  But  he  who  is 
unskilfiil,  and  knows  not  the  way  of  inquiry,  — 
as  a  traveller  in  a  foreign  country,  ignorant  and 
wandering,  if  he  will  not  employ  a  native  of  the 
country  as  a  guide, — undoubtedly  when  he  has 
strayed  from  the  way  of  truth,  shall  remain  out- 
side the  gates  of  life,  and  so,  involved  in  the 
darkness  of  black  night,  shall  walk  through  the 
paths  of  perdition.  Inasmuch  therefore,  as,  if 
those  things  which  are  to  be  sought,  be  sought 
in  an  orderly  manner,  they  can  most  easily  be 
found,  but  the  unskilful  man  is  ignorant  of  the 
order  of  inquiry,  it  is  right  that  the  ignorant  man 
should  yield  to  the  knowing  one,  and  first  learn 
the  order  of  inquiry,  that  so  at  length  he  may 
find  the  method  of  asking  and  answering. 


CHAP.  XXXV.  —  LEARNING  BEFORE  TEACHING. 

To  this  Simon  replied :  "  Then  truth  is  not  the 
property  of  all,  but  of  those  only  who  know  the  art 
of  disputation,  which  is  absurd ;  for  it  cannot  be, 
since  He  is  equally  the  God  of  all,  that  all  should 
not  be  equally  able  to  know  His  will."  Then 
Peter :  "  AH  were  made  equal  by  Him,  and  to  all 
He  has  given  equally  to  be  receptive  of  truth. 
But  that  none  of  those  who  are  bom,  are  bom  with 
education,  but  education  is  subsequent  to  birth, 
no  one  can  doubt.  Since,  therefore,  the  birth 
of  men  holds  equity  in  this  respect,  that  all  are 
equally  capable  of  receiving  discipline,  the  dif- 
erence  is  not  in  nature,  but  in  education.  Who 
does  not  know  that  the  things  which  any  one 
learns,  he  was  ignorant  of  before  he  learned 
them?"  Then  Simon  said:  "You  say  truly." 
Then  Peter  said  :  "  If  then  in  those  arts  which 
are  in  common  use,  one  first  leams  and  then 
teaches,  how  much  more  ought  those  who  pro- 
fess to  be  the  educators  of  souls,  first  to  learn, 
and  so  to  teach,  that  they  may  not  expose 
themselves  to  ridicule,  if  they  promise  to  afford 
knowledge  to  others,  when  they  themselves  are 
unskilful?"  Then  Simon  :  "This  is  true  in  re- 
spect of  those  arts  which  are  in  common  use ; 
but  in  the  word  of  knowledge,  as  soon  as  any 
one  has  heard,  he  has  leamed." 

CHAP.   XXXVI.  —  SELF-EVIDENCE  OF  THE  TRUTH. 

Then  said  Peter :  "  If  indeed  one  hear  in  an 
orderly  and  regular  manner,  he  is  able  to  know 
what  is  true  ;  but  he  who  refuses  to  submit  to  the 
rule  of  a  reformed  hfe  and  a  pure  conversation, 
which  truly  is  the  proper  result  of  knowledge  of 
the  truth,  will  not  confess  that  he  knows  what  he 
does  know.  For  this  is  exactly  what  we  see  in 
the  case  of  some  who,  abandoning  the  trades 
which  they  learned  in  their  youth,  betake  them- 
selves to  other  performances,  and  by  way  of  ex- 
cusing their  own  sloth,  begin  to  find  fault  with 
the  trade  as  unprofitable."  Then  Simon  :  "  Ought 
all  who  hear  to  believe  that  whatever  they  hear  is 
true  ?  "  Then  Peter :  "  Whoever  hears  an  orderly 
statement  of  the  truth,  cannot  by  any  means  gain- 
say it,  but  knows  that  what  is  spoken  is  true,  pro- 
vided he  also  willingly  submit  to  the  rules  of  life. 
But  those  who,  when  they  hear,  are  unwilling 
to  betake  themselves  to  good  works,  are  pre- 
vented by  the  desire  of  doing  evil  from  acquies- 
cing in  those  things  which  they  judge  to  be  right. 
Hence  it  is  manifest  that  it  is  in  the  power  of 
the  hearers  to  choose  which  of  the  two  they  pre- 
fer. But  if  all  who  hear  were  to  obey,  it  would 
be  rather  a  necessity  of  nature,  leading  all  in  one 
way.  For  as  no  one  can  be  persuaded  to  be- 
come shorter  or  taller,  because  the  force  of  nature 
does  not  permit  it ;  so  also,  if  either  all  were 
converted  to  the  truth  by  a  word,  or  all  were  not 


136 


RECOGNITIONS  OF  CLEMENT. 


be  addressed  to  you  which  He  spoke, '  Why  call 
ye  me  Lord,  Lord,  and  do  not  what  I  say  ?  "  It 
is  therefore  the  peculiar  gift  bestowed  by  God 
upon  the  Hebrews,  that  they  believe  Moses ;  and 
the  peculiar  gift  bestowed  upon  the  Gentiles  is 
that  they  love  Jesus.  For  this  also  the  Master 
intimated,  when  He  said,  *  I  will  confess  to  Thee, 
O  Father,  Lord  of  heaven  and  earth,  because 
Thou  hast  concealed  these  things  from  the  wise 
and  prudent,  and  hast  revealed  them  to  babes.* 
By  which  it  is  certainly  declared,  that  the  people 
of  the  Hebrews,  who  were  instructed  out  of  the 
law,  did  not  know  Him ;  but  the  people  of  the 
Gentiles  have  acknowledged  Jesus,  and  venerate 
Him ;  on  which  account  also  they  shall  be  saved, 
not  only  acknowledging  Him,  but  also  doing  His 
will.  But  he  who  is  of  the  Gentiles,  and  who 
has  it  of  God  to  believe  Moses,  ought  also  to 
have  it  of  his  own  purpose  to  love  Jesus  also. 
And  again,  the  Hebrew,  who  has  it  of  God  to 
believe  Moses,  ought  to  have  it  also  of  his  own 
purpose  to  believe  in  Jesus;  so  that  each  of 
them,  having  in  himself  something  of  the  divine 
gift,  and  something  of  his  own  exertion,  may  be 
perfect  by  both.  For  concerning  such  an  one 
our  Lord  spoke,  as  of  a  rich  man,  *  Who  brings 
forth  from  his  treasures  things  new  and  old.' ' 

CHAP.   VI. — A  CONGREGATION. 

"  But  enough  has  been  said  of  these  things ; 
for  time  presses,  and  the  religious  devotion  of 
the  people  invites  us  to  address  them."  And 
when  he  had  thus  spoken,  he  asked  where  there 
was  a  suitable  place  for  discussion.  And  Maro 
said  :  "  I  have  a  very  spacious  hall*  which  can 
hold  more  than  five  hundred  men,  and  there  is 
also  a  garden  within  the  house ;  or  if  it  please 
you  to  be  in  some  public  place,  all  would  prefer 
it,  for  there  is  nobody  who  does  not  desire  at 
least  to  see  your  face."  Then  Peter  said : 
"  Show  me  the  hall,  or  the  garden."  And  when 
he  had  seen  the  hall,  he  went  in  to  see  the  garden 
also ;  and  suddenly  the  whole  multitude,  as  if 
some  one  had  called  them,  rushed  into  the  house, 
and  thence  broke  through  into  the  garden,  where 
Peter  was  already  standing,  selecting  a  fit  place 
for  discussion. 

CHAP.  Vn.  —  THE  SICK  HEALED. 

But  when  he  saw  that  the  crowds  had,  like  the 
waters  of  a  great  river,  poured  over  the  narrow 
passage,  he  mounted  upon  a  pillar  which  hap- 
pened to  stand  near  the  wall  of  the  garden,  and 
first  saluted  the  people  in  a  religious  manner. 
But  some  of  those  who  were  present,  and  who 
had  been  for  a  long  time  distressed  by  demons. 


twz 


>] 


>  Luke  vi.  46. 

*  Matt  xi.  35.    [Luke  X.  ax;  comp.  Homily  XVIII.  15-17. 

3  Matt  xiii.  sa. 

4  jEiitt,  in  the  singular,  probably  a  temple. 


-R.] 


threw  themselves  on  the  ground,  while 
clean  spirits  entreated  that  they  might  be 
but  for  one  day  to  remain  in  the  bodies  that 
had  taken  possession  of.  But  Peter 
them,  and  commanded  them  to  depart 
they  went  out  without  delay.  After  these, 
who  had  been  afflicted  widi  long-standing 
nesses  asked  Peter  that  they  might  receive 
ing ;  and  he  promised  that  he  would  en 
Lord  for  them  as  soon  as  his  discourse  of  i 
tion  was  completed.  But  as  soon  as  he 
ised,  they  were  freed  from  their  sicknesses; 
he  ordered  them  to  sit  down  apart,  widi 
who  had  been  fireed  from  the  demons,! 
the  fatigue  of  labour.  Meantime,  while 
going  on,  a  vast  multitude  assembled, 
not  only  by  the  desire  of  hearing  Peter, 
by  the  report  of  the  cures  which  had  been 
plished.  But  Peter,  beckoning  with  his 
the  people  to  be  still,  and  settling  the 
tranquillity,  began  to  address  them  as  fo! 


CHAP.  Vra.  —  PROVIDENCE  VINDICATED. 

''  It  seems  to  me  necessary,  at  the  outset 
discourse  concerning  the  true  worship  of 
first  of  all  to  instruct  those  who  have  not  a& 
acquired  any  knowledge  of  the  subject, 
throughout  the  divine  providence  must  be  " 
tained  to  be  jinthout  blame,  by  which  the 
is  ruled  and  governed.  Moreover,  the 
of  the  present  undertaking,  and  the  occa^ 
offered  by  those  whom  the  power  of  God 
healed,  suggest  this  subject  for  a  beginning 
to  show  that  for  good  reason  very  many  pes 
are  possessed  of  demons,  that  so  the  justio 
God  may  appear.  For  ignorance  will  be  k 
to  be  the  mother  of  almost  all  evils.  But 
let  us  come  to  the  reason. 

CHAP.   DC. — STATE  OF  INNOCENCB  A  STATE 

ENJOYMENT. 

"When  God  had  made  man  after  His 
image  and  likeness,  He  grafted  into  His 
certain  breathing  and  odour  of  His  divii 
that  so  men,  being  made  partakers  of  His 
begotten,  might  through  Him  be  also  friend?* 
God  and  sons  of  adoption.  Whence  also  i 
Himself,  as  the  true  Prophet,  knowing  with  wl 
actions  the  Father  is  pleased,  instructed  them 
what  way  they  might  obtain  that  privilege.  1 
that  time,  therefore,  there  was  among  men  d 
one  worship  of  God  —  a  pure  mind  and  an  I 
corrupted  spirit.  And  for  this  reason  eit 
creature  kept  an  inviolable  covenant  with  i 
human  race.  For  by  reason  of  their  reverei 
of  the  Creator,  no  sickness,  or  bodily  diSGi^ 
or  corruption  of  food,  had   power  over  ttflf 


s  [In  HomiUes  VIII.  8, 24,  IX.  24,  the 
the  discourses.  —  R.] 


138 


RECOGNITIONS  OF  CLEMENT. 


[BOQKXI 


only  be  able  yourselves  to  escape  the  incursions 
of  the  demon,  but  also  to  drive  them  away  from 
others ;  and  at  the  same  time  you  shall  obtain 
the  rewards  of  eternal  good  things.  But  those 
who  shall  refuse  to  receive  those  things  which 
are  spoken  by  us,  shall  be  subject  in  the  present 
life  to  diverse  demons  and  disorders  of  sick- 
nesses, and  their  souls  after  their  departure  from 
the  body  shall  be  tormented  for  ever.  For  God 
is  not  only  good,  but  also  just ;  for  if  He  were 
always  good,  and  never  just  to  render  to  every 
one  according  to  his  deeds,  goodness  would  be 
found  to  be  injustice.  For  it  were  injustice  if 
the  impious  and  the  pious  were  treated  by  Him 
alike. 

CHAP.  XV.  —  HOW  DEMONS  GET  POWER  OVER  MEN. 

"Therefore  demons,  as  we  have  just  said, 
when  once  they  have  been  able,  by  means  of 
opportunities  aJOforded  them,  to  convey  them- 
selves through  base  and  evil  actions  into  the 
bodies  of  men,  if  they  remain  in  them  a  long 
time  through  their  own  negligence,  because  they 
do  not  seek  after  what  is  profitable  to  their  souls, 
they  necessarily  compel  them  for  the  future  to 
fulfil  the  desires  of  the  demons  who  dwell  in 
them.  But  what  is  worst  of  all,  at  the  end  of 
the  world,  when  that  demon  shall  be  consigned 
to  eternal  fire,  of  necessity  the  soul  also  which 
obeyed  him,  shall  with  him  be  tortured  in 
eternal  fires,  together  with  its  body  which  it 
hath  polluted. 

CHAP.   XVI.  — WHY  THEY   WISH  TO  POSSESS  MEN. 

"  Now  that  the  demons  are  desirous  of  occu- 
pying the  bodies  of  men,  this  is  the  reason. 
They  are  spirits  having  their  purpose  turned  to 
wickedness.  Therefore  by  immoderate  eating 
and  drinking,  and  lust,  they  urge  men  on  to  sin, 
but  only  those  who  entertain  the  purpose  of  sin- 
ning, who,  while  they  seem  simply  desirous  of 
satisfying  the  necessary  cravings  of  nature,  give 
opixjrtunity  to  the  demons  to  enter  into  them, 
because  through  excess  they  do  not  maintain 
moderation.  For  as  long  as  the  measure  of  na- 
ture is  kept,  and  legitimate  moderation  is  pre- 
ser\ed,  the  mercy  of  God  does  not  give  them 
liberty  to  enter  into  men.  But  when  either  the 
mind  falls  into  impiety,  or  the  body  is  filled  with 
immoderate  meat  or  drink,  then,  as  if  invited  by 
the  will  and  purpose  of  those  who  thus  neglect 
themselves,  they  receive  power  as  against  ^ose 
who  have  broken  the  law  imposed  by  God. 

CHAP.    XVIL  —  THE    GOSPEL    GIVES    KfWER    OVER 

DEMONS. 

"  You  see,  then,  how  important  is  the  acknowl- 
edgment of  God,  and  the  observance  of  the  di- 
■iBA  Mlidon,  which  not  only  protects  tiiose  who 


believe  from  the  assaults  of  the  demon,  but  tk 
gives  them  command  over  those  who  role  or 
others.  And  therefore  it  is  necessary  for  yoi 
who  are  of  the  Gentiles,  to  betake  yourselves  I 
God,  and  to  keep  yourselves  from  all  unden 
ness,  that  the  demons  may  be  expelled,  an 
God  may  dwell  in  you.  And  at  the  same  tun 
by  prayers,  commit  yourselves  to  God,  and  a 
for  His  aid  against  the  impudence  of  the  di 
mons ;  for  '  whatever  things  ye  ask,  believim 
ye  shall  receive.' '  But  even  the  demons  thei 
selves,  in  proportion  as  they  see  faith  grow  in 
man,  in  that  proportion  they  depart  from  Uq 
residing  only  in  that  part  in  which  sometU 
of  infidelity  still  remains ;  but  from  those  vl 
believe  with  full  faith,  they  depart  without  H 
delay.  For  when  a  soul  has  come  to  the  U 
of  God,  it  obtains  the  virtue  of  heavenly  witt 
by  which  it  extinguishes  the  demon  like  a  sgti 
of  fire. 

CHAP.    XVm.  —  THIS    POWER    IN     PROPORnON    1 

FATTH. 

"There  is  therefore  a  measure  of  faith,  whid 
if  it  be  perfect,  drives  the  demon  perfectly  M 
the  soul ;  but  if  it  has  any  defect,  somethii^d 
the  part  of  the  demon  still  remains  in  the  pd 
tion  of  infidelity ;  and  it  is  the  greatest  difficrij 
for  the  soul  to  understand  when  or  how,  whew 
fully  or  less  fully,  the  demon  has  been  expefls 
from  it.  For  if  he  remains  in  any  quarter,  viifl 
he  gets  an  opportunity,  he  suggests  thoughts  t 
men's  hearts ;  and  they,  not  knowing  whoH 
they  come,  believe  the  suggestions  of  the  di 
mons,  as  if  they  were  the  perceptions  of  Aq 
own  souls.  Thus  they  suggest  to  some  to 
pleasure  by  occasion  of  bodily  necessity; 
excuse  the  passionateness  of  others  by  excess 
gall ;  they  colour  over  the  madness  of  othen 
the  vehemence  of  melancholy ;  and  even 
uate  the  folly  of  some  as  the  result  of  al 
of  phlegm.  But  even  if  this  were  so,  still  nonei 
these  could  be  hurtful  to  the  body,  except 
the  excess  of  meats  and  drinks ;  because, 
these  are  taken  in  excessive  quantities, 
abundance,  which  the  natural  warmth  is 
suflicient  to  digest,  curdles  into  a  sort  of 
and  it,  flowing  through  the  bowels  and  all 
veins  like  a  common  sewer,  renders  the 
of  the  body  unhealthy  and  base.  Wh< 
moderation  is  to  be  attained  in  all  things, 
neither  may  place  be  given  to  demons,  nor 
soul,  being  possessed  by  them,  be  delii 
along  with  tiiem  to  be  tormented  in 
fires. 


CHAP.  XDC  —  DEMONS  mOTE  TO  JDCfUJKl. 

"There  is  also  another  error 
which  they  suggest  to  the  senses 

>  Matt.  xxL  as. 


of  the  demfli 
es  of  men,  4 


I40 


RECOGNITIONS  OF  CLEMENT. 


£Bo 


«vil  in  substance.  And  although  it  would  be 
sufficient  to  say  to  him  that  it  is  not  suitable 
that  the  creature  judge  the  Creator,  but  that  to 
judge  the  work  of  another  belongs  to  him  who 
is  either  of  equal  skill  or  equal  power ;  yet,  to 
come  directly  to  the  point,  we  say  absolutely 
that  {here  is  no  evil  in  substance.  But  if  this 
be  so,  then  the  Creator  of  substance  is  vainly 
blamed. 

CHAP.  XXIV.  —  WHY  GOD  PERMTrS  EVIL. 

"  But  you  will  meet  me  by  saying,  Even  if  it 
has  come  to  this  through  freedom  of  will,  was 
the  Creator  ignorant  that  those  whom  He  cre- 
ated would  fall  away  into  evil?  He  ought  there- 
fore not  to  have  created  those  who.  He  foresaw, 
would  deviate  from  the  path  of  righteousness. 
Now  we  tell  those  who  ask  such  questions,  that 
the  purpose  of  assertions  of  the  sort  made  by  us 
is  to  show  why  the  wickedness  of  those  who  as 
yet  were  not,  did  not  prevail  over  the  goodness 
of  the  Creator.'  For  if,  wishing  to  fiU  up  the 
number  and  measure  of  His  creation.  He  had 
been  afraid  of  the  wickedness  of  those  who  were 
to  be,  and  like  one  who  could  find  no  other  way 
of  remedy  and  cure,  except  only  this,  that  He 
should  refrain  from  His  purpose  of  creating,  lest 
the  wickedness  of  those  who  were  to  be  should 
be  ascribed  to  Him ;  what  else  would  this  show 
but  unworthy  suffering  and  unseemly  feebleness 
on  the  part  of  the  Creator,  who  should  so  fear 
the  actings  of  those  who  as  yet  were  not,  that 
He  refrained  from  His  purposed  creation? 

CHAP.     XXV.  —  EVIL     BEINGS     TURNED     TO     GOOD 

ACCOUNT. 

"But,  setting  aside  these  things,  let  us  con- 
sider this  earnestly,  that  God  the  Creator  of  the 
universe,  foreseeing  the  future  differences  of  His 
creation,  foresaw  and  provided  diverse  ranks  and 
different  offices  to  each  of  His  creatures,  accord- 
ing to  the  peculiar  movements  which  were  pro- 
duced from  freedom  of  will ;  so  that  while  all 
men  are  of  one  substance  in  respect  of  the 
method  of  creation,  there  should  yet  be  diversity 
in  ranks  and  offices,  according  to  the  peculiar 
movements  of  minds,  to  be  produced  from  liberty 
of  will.  Therefore  He  foresaw  that  there  would 
be  faults  in  His  creatures ;  and  the  method  of 
His  justice  demanded  that  punishment  should 
follow  faults,  for  the  sake  of  amendment.  It 
behoved,  therefore,  that  there  should  be  minis- 
ters of  punishment,  and  yet  that  freedom  of  will 
should  draw  them  into  that  order.  Moreover, 
those  also  must  have  enemies  to  conquer,  who 

'  There  is  considerable  variety  of  reading  in  this  sentence,  and 
the  precise  meaning  is  somewhat  obscure,  ilie  general  sense,  how- 
ever, is  sufficiently  evident,  that  if  God  ImkI  refrained  from  creating 
those  who,  He  foresaw,  would  fall  into  evil,  this  would  have  been  to 
subject  His  goodness  to  their  evil. 


had  undertaken  the  contests  for  the  he 
rewards.  Thus,  therefore,  neither  are  those 
destitute  of  utility  which  are  thought  to  I: 
since  the  conquered  unwillingly  acquire  < 
rewards  for  those  by  whom  they  are  conq 
But  let  this  suffice  on  these  points,  for  in  p 
of  time  even  more  secret  things  shall  b 
closed. 

CHAP.  XXVI.  —  EVIL  ANGELS  SEDUCERS 

"  Now  therefore,  since  you  do  not  yet 
stand  how  great  darkness  of  ignorance  sun 
you,  meantime  I  wish  to  explain  to  you  v 
the  worship  of  idols  began  in  this  world, 
by  idols,  I  mean  those  Uifeless  images  whi* 
worship,  whether  made  of  wood,  or  earthe 
or  stone,  or  brass,  or  any  other  metals :  o: 
the  beginning  was  in  this  wise.  Certain  ; 
having  left  the  course  of  their  proper 
began  to  favour  the  vices  of  men,*  and  ii 
measure  to  lend  unworthy  aid  to  their  i 
order  that  by  these  means  they  might  i 
their  own  pleasures  the  more;  and  thei 
they  might  not  seem  to  be  inclined  of  the 
accord  to  unworthy  services,  taught  me 
demons  could,  by  certain  arts — that  is,  by 
cal  invocations  —  be  made  to  obey  men 
so,  as  from  a  furnace  and  workshop  of  i» 
ness,  they  filled  the  whole  world  with  the 
of  impiety,  the  light  of  piety  being  withdi 

CHAP.  XXVn.  —  HAM  THE   FIRST  BlAGia 

"  For  these  and  some  other  causes,  a 
was  brought  upon  the  world,'  as  we  hav 
already,  and  shall  say  again ;  and  all  wh 
upon  the  earth  were  destroyed,  except  the 
of  Noah,  who  survived,  with  his  three  soi 
their  wives.  One  of  these,  by  name  Ha 
happily  discovered  the  magical  act,  and  1 
down  the  instruction  of  it  to  one  of  hij 
who  was  called  Mesraim,  from  whom  the  i 
the  Egyptians  and  Babylonians  and  Persia 
descended.  Him  the  nations  who  then  < 
called  Zoroaster,3  admiring  him  as  the  fi: 
thor  of  the  magic  art ;  under  whose  nan 
many  books  on  this  subject  exist.  He  the 
being  much  and  frequentiy  intent  upon  th( 
and  wishing  to  be  esteemed  a  god  among 
began  to  draw  forth,  as  it  were,  certain 
from  the  stars,  and  to  show  them  to  men, 
der  that  the  rude  and  ignorant  might  be 
ished,  as  with  a  miracle  ;  and  desiring  to  ii 
this  estimation  of  him,  he  attempted  these 
again  and  again,  until  he  was  set  on  fl 
consumed  by  the  demon  himself,  whom 
costed  with  too  great  importunity. 

«  rComp.  Homily  VIII.  13.  — R.l 
3  [With  chaps.  27-31   compare  Hoauly  IX.  3-7,    T 
blances  are  quite  dose.    See  auso  book  i.  y>,  31.  —  R.] 


142 


RECOGNITIONS  OF  CLEMENT. 


[Book  I?. 


to  set  others  free  from  sufTerings  and  sicknesses. 
For  the  demons  themselves  know  and  acknowl- 
edge those  who  have  given  themselves  up  to 
God,  and  sometimes  they  are  driven  out  by  the 
mere  presence  of  such,  as  you  saw  a  little  while 
ago,  how,  when  we  had  only  addressed  to  you 
the  word  of  salutation,  straightway  the  demons, 
on  account  of  their  respect  for  our  religion,  be- 
gan to  cry  out,  and  could  not  bear  our  presence 
even  for  a  little. 

CHAP.    XXXm. — THE    WEAKEST    CHRISTIAN    MORE 
POWERFUL  THAN  THE  STRONGEST  DEMON. 

"  Is  it,  then,  that  we  are  of  another  and  a  su- 
perior nature,  and  that  therefore  the  demons  are 
afraid  of  us  ?  Nay,  we  are  of  one  and  the  same 
nature  with  you,  but  we  differ  in  religion.  But 
if  you  will  also  be  like  us,  we  do  not  grudge  it, 
but  rather  we  exhort  you,  and  wish  you  to  be  as- 
sured, that  when  the  same  faith  and  religion  and 
innocence  of  life  shall  be  in  you  that  is  in  us, 
you  will  have  equal  and  the  same  power  and  vir- 
tue against  demons,  through  God  rewarding  your 
faith.  For  as  he  who  has  soldiers  under  him, 
although  he  may  be  inferior,  and  they  superior 
to  him  in  strength,  yet  *says  to  this  one,  Go, 
and  he  goethj  and  to  another.  Come,  and  he 
Cometh ;  and  to  another.  Do  this,  and  he  doeth 
it ; ' '  and  this  he  is  able  to  do,  not  by  his  own 
power,  but  by  the  fear  of  Caesar ;  so  every  faith- 
ful one  commands  the  demons,  although  they 
seem  to  be  much  stronger  than  men,  and  that 
not  by  means  of  his  own  power,  but  by  means  of 
the  power  of  God,  who  has  put  them  in  subjec- 
tion. For  even  that  which  we  have  just  spoken 
of,  that  Caesar  is  held  in  awe  by  all  soldiers, 
and  in  every  camp,  and  in  his  whole  kingdom, 
though  he  is  but  one  man,  and  p>erhaps  feeble  in 
respect  of  bodily  strength,  this  is  not  effected 
but  by  the  power  of  God,  who  inspires  all  with 
fear,  that  they  may  be  subject  to  one. 

CHAP.   XXXIV. — TEMPTATION   OF  CHRIST. 

"This  we  would  have  you  know  assuredly, 
that  a  demon  has  no  power  against  a  man, 
unless  one  voluntarily  submit  himself  to  his  de- 
sires.' Whence  even  that  one  who  is  the  prince 
of  wickedness,  approached  Him  who,  as  we  have 
said,  is  appointed  of  God  King  of  peace,  tempt- 
ing Him,  and  began  to  promise  Him  all  the 
glory  of  the  world  ;  because  he  knew  that  when 
he  had  offered  this  to  others,  for  the  sake  of 
deceiving  them,  they  had  worshipped  him. 
Therefore,  impious  as  he  was,  and  unmindful  of 
himself,  which  indeed  is  the  special  peculiarity 
of  wickedness,  he  presumed  that  he  should  be 

'  Matt.  viii.  9.     [Luke  yii.  8.  —  R.] 

'  [The  close  of  this  discourse,  chaps.  34-37,  resembles  that  of 
the  fust  at  Tripolis,  in  Homily  VIII.  31,  24.  As  already  indicated, 
much  of  Homily  IX.  finds  a  parallel  in  this  book.  —  R.] 


worshipped  by  Him  by  whom  he  knew  that  he 
was  to  be  destroyed.  Therefore  our  Lord,  con- 
firming the  worship  of  one  God,  answered  him: 
'  It  is  written,  Thou  shalt  worship  the  Lord  dij. 
God,  and  Him  only  shalt  thou  serve.''  And  h^ 
terrified  by  this  answer,  and  fearing  lest  the  tine 
religion  of  the  one  and  true  God  should  be  re- 
stored, hastened  straightway  to  send  fordi  inio 
this  world  false  prophets,  and  false  apostles,  and 
false  teachers,  who  should  speak  indeed  in  the 
name  of  Christ,  but  should  accomplish  the  wiB 
of  the  demon. 

CHAP.   XXXV.  —  FALSE  APOSTLES. 

''  Wherefore  observe  the  greatest  caution,  thii 
you  believe  no  teacher,  unless  he  bring  isam 
Jerusalem  the  testimonial  of  James  the 
brother,  or  of  whosoever  may  come  after 
For  no  one,  imless  he  has  gone  up  thither, 
there  has  been  approved  as  a  fit  and  fai 
teacher  for  preaching  the  word  of  Christ,-* 
unless,  I  say,  he  brings  a  testimonial  thence,  ii 
by  any  means  to  be  received.  But  let  neither 
prophet  nor  apostle  be  looked  for  by  you  at  thir 
time,  besides  us.  For  there  is  one  true  Prophet 
whose  words  we  twelve  apostles  preach ;  for  He 
is  the  accepted  year  of  God,  having  us  apostte 
as  His  twelve  months.  But  for  what  reason 
world  itself  was  made,  or  what  diversities 
occurred  in  it,  and  why  our  Lord,  coming  fior 
restoration,  has  chosen  and  sent  us  twelve 
ties,  shall  be  explained  more  at  length  at 
time.  Meantime  He  has  commanded  us  to 
forth  to  preach,  and  to  invite  you  to  the 
of  the  heavenly  King,  which  the  Father 
prepared  for  the  marriage  of  His  Son,  and 
we  should  give  you  wedding  garments,  thit 
the  grace  of  baptism ;  5  which  whosoever  obi 
as  a  spodess  robe  with  which  he  is  to 
the  supper  of  the  King,  ought  to  beware 
be  not  in  any  part  of  it  stained  with  sin,  a 
he  be  rejected  as  unworthy  and  reprobate. 

CHAP.   XXXVI.  —  THE  GARBCENTS  UNSPOTTED. 

"  But  the  ways  in  which  this  garment  mayl 
spotted  are  these :   If  any  one  withdraw 
God  the  Father  and  Creator  of  all, 
another  teacher  besides  Christ,  who  adone  is 
faithful  and  true  Prophet,  and  who  has  sen 
twelve  apostles  to  preach  the  word ;  if  any 
think  otherwise  than  worthily  of  the  substance  i 
the  Godhead,  which  excels  all  things;  — 
are  the  things  which  even  fatally  pollute  the 
ment  of  baptism.     But  the  things  which 
in  actions  are  these :  murders,  adulteries,  hati 
avarice,  evil  ambition.     And  the  things  Vi 

>  Matt.  iv.  xo.    [Luke  ir.  8.  — R.] 
4  [This  is  peculiar  in  this  00a 
gestion  of  anti*Pauline  spirit  in  its 
^  [Matt.  xxiL  3-14. J 


enter 


Time  fa^  at 
.  — R.] 


-\ 


144  RECOGNITIONS   OF  CLEMENT. 


which  is  false.    This  b  as  if  a  drunk  man  should  to  suffer  punishment,  because  he  has  spent  k 

think  himself  to  be  sober,  and  should  act  indeed  the  sport  of  errors  that  portion  of  life  wtuch  ws 

in  all  respects  as  a  drunk  man,  and  yet  think  giren  him  to  be  spent  in  living  well.    Bat  be 

himself  to  be  sober,  and  should  wish  to  be  called  who,  hearing  those    things,    willingly    recei»» 

so  by  others.     Thus,  therefore,  are  those  also  who  them,  and  is  thankful  that  the  teaching  of  gool 

do  not  know  what  is  true,  yet  hold  some  appear-  things  has  been  brought  to  him,  inquires  moiK. 

ance  of  knowledge,  and  do  many  evil  things  as  eagerly,  and  does  not  cease  to  learn,  until  1b' 

if  they  were  good,  and  hasten  destruction  as  if  ascertains  whether  there  be  truly  another  wali^: 

it  were  to  salvation.  in  which  rewards  are  prepared  for  the  gootL 
And  when  he  is  assured  of  this,  he  gives  thmW 

CHAP.  V.  —  ADVANTAGES  OF  KNOWLEDGE.  to  God  because  He  has  shown  him  the  light  m 

«  Wherefore  we  must,  above  all  things,  hasten  t™* '  *"f  foj  the  future  directs  his  actions  in  M 

to  the  knowledge  of  the  tnith,  that,  as  with  a  goo<l  ""j"^^'  ^^  which  he  is  a^ured  that  thmM 

light  kindled  thereat,  we  may  be  able  to  dispel  ^  «'™^"i  prepared  in  the  world  to  come  ;  wU^ 

the   darkness  of  errors:    for  ignorance,  as  we  ^^    constantly  wonders  and    is    astonished  it 

have  said,  is  a  great  evil ;  but  bicause  it  has  no  ^^e  errors  of  other  men,  and  that  no  one  sees  tte 

substance,  it  is  easily  dispelled  by  those  who  are  truth  which  is  placed  before  his  eyes.     Vetto 

in  earnest.     For  ignorance  is  nothing  else  than  himself,  rejoicing  in  the  nches  of  wisdom  whd 

not  knowing  what  is  good  for  us ;  onci  know  this,  ^e  hath  found,  desires  insatiably  to  enjoy  tbM 

and  ignorance  perishes.     Tlierefore  the  knowl-  and  is  delighted  with  the  practice  of  good  wwta 

edge  of  truth  ought  to  be  eagerly  sought  after;  hastening  to  attain,  j«th  a  clean  heart  and  ipB 

and   no   one    cin  confer  it    except   the  true  conscience,  the  world  to  come,  when  he  shiD  W 

Prophet.     For  this  is  the  gate  of  life  to  those  ^t^'*  ^«"  t°  «=<=  ^^^-  **^  "^8  °f  ^ 
who  will  enter,  and  the  road  of  good  works  to 

those  going  to  the  city  of  salvation.  chap,  vm.— desires  of  the  fi-esh  to  n 

DUED. 

CHAP.  VI.  —  FREE-WILL.  "  But  the  sole  cause  of  our  wanting  and  teii 
"Whether  any  one,  truly  hearii^  the  word  of  deprived  of  all  these  things  is  ignorance.  T^ 
of  the  true  Prophet,  is  willing  or  unwilling  to  while  men  do  not  know  how  much  good  lb 
receive  it,  and  to  embrace  His  burden,  that  is,  is  in  knowledge,  they  do  not  suffer  the  evQ' 
the  precepts  of  life,  he  has  either  in  his  power,  ignorance  to  be  removed  from  them ;  for  n 
for  we  are  free  in  will.'  For  if  it  were  so,  that  know  not  how  great  a  difference  is  involved 
those  who  hear  had  it  not  in  their  power  to  do  the  change  of  one  of  these  things  for  the  od> 
otherwise  than  they  had  heard,  there  were  some  VVherefore  I  counsel  every  learner  willing^ 
power  of  nature  in  virtue  of  which  it  were  not  'end  his  ear  to  the  word  of  God,  and  to  nol 
free  to  him  to  pass  over  to  another  opinion.  Or  with  love  of  the  truth  what  we  say,  that 
mind,  receiving  the  best  seed,  may  bring  ft 

.  JSSSi,™",S'S.T^S'„"£'S(ti--Si"°°^  '°''°'  '"'"'  '°i  «^  ■'"*•    ■'"  "•  "^^J 

•  [HaaacuB tiKductrint  CFf  fiw.inii  ii  pnocd,  ihe /^si-iiVri  teach  the  things  wMch  pertain  to  salvation.id 

rSiS;  "  ?Sf  °^- ""' ""  "  •'—•"^  ■—"  one  refu.es  to  receive  them,  and  strive,  to  i<d| 


146 


RECOGNITIONS  OF  CLEMENT. 


[Book  V 


— 7 

according  to  what  Himself  said,  that  every  one 
is  made  die  servant  of  him  to  whom  he  yields 
subjection.' 

CHAP.   Xra.  —  INVTTATION  OF  THE  GENTILES. 

"Wherefore  awake,  and  take  to  yourselves 
our  Lord  and  God,  even  that  Lord  who  is  Lord 
both  of  heaven  and  earth,  and  conform  your- 
selves to  His  image  and  likeness,  as  the  true 
Prophet  Himself  teaches,  saying, '  Be  ye  merci- 
ful, as  also  your  heavenly  Father  is  merciful,  who 
makes  His  sun  to  rise  upon  the  good  and  the 
evil,  and  rains  upon  the  just  and  the  unjust.' ' 
Imitate  Him,  therefore,  and  fear  Him,  as  the 
commandment  is  given  to  men,  *  Thou  shalt  wor- 
ship the  Lord  thy  God,  and  Him  only  shalt  thou 
serve.*  ^  For  it  is  profitable  to  you  to  serve  this 
Lord  alone,  that  through  Him  knowing  the  one 
God,  ye  may  be  fi-eed  from  the  many  whom  ye 
vainly  feared.  For  he  who  fears  not  God  the 
Creator  of  all,  but  fears  those  whom  he  himself 
with  his  own  hands  hath  made,  what  does  he  do 
but  make  himself  subject  to  a  vain  and  senseless 
fear,  and  render  himself  more  vile  and  abject 
than  those  very  things,  the  fear  of  which  he  has 
conceived  in  his  mind?  But  rather,  by  the 
goodness  of  Him  who  inviteth  you,  return  to 
your  former  nobleness,  and  by  good  deeds  show 
that  you  bear  the  image  of  your  Creator,  that  by 
contemplation  of  His  likeness  ye  may  be  be- 
lieved to  be  even  His  sons. 

CHAP.   XIV.  —  IDOLS  UNPROFTFABLE. 

"  Begin,^  therefore,  to  cast  out  of  your  minds 
the  vain  ideas  of  idols,  and  your  useless  and 
empty  fears,  that  at  the  same  time  you  may  also 
escape  the  condition  of  unrighteous  bondage. 
For  those  have  become  your  lords,  who  coudd 
not  even  have  been  profitable  servants  to  you. 
For  how  should  lifeless  images  seem  fit  even  to 
serve  you,  when  they  can  neither  hear,  nor  see, 
nor  feel  anything?  Yea,  even  the  material  of 
which  they  are  made,  whether  it  be  gold  or  silver, 
or  even  brass  or  wood,  though  it  might  have 
profited  you  for  necessary  uses,  you  have  ren- 
dered wholly  inefficient  and  useless  by  fashion- 
ing gods  out  of  it.  We  therefore  declare  to  you 
the  true  worship  of  God,  and  at  the  same  time 
warn  and  exhort  the  worshippers,  that  by  good 
deeds  they  imitate  Him  whom  they  worship,  and 
hasten  to  return  to  His  image  and  likeness,  as 
we  said  before. 

CHAP.   XV.  —  FOLLY  OF  IDOLATRY. 

"  But  I  should  like  if  those  who  worship  idols 
would  tell  me  if  they  wish  to  become  like  to 

'  John  viii.  34. 

*  Luke  vi.  36:  Matt.  ▼.  45. 

3  Deut.  vi.  1^:  Matt.  iv.  10. 

4  [The  paraUel  with  Homily  X.  recun  at  diis  dapter,  and  con- 
tinues  for  several  chapters.  —  R.] 


those  whom  they  worship  ?  Does  any  one  of  yon 
wish  to  see  in  such  sort  as  they  see?  or  to  hear 
after  the  manner  of  their  hearing?  or  to  have 
such  understanding  as  they  have  ?  Far  be  this 
fix>m  any  of  my  hearers !  For  this  were  lather 
to  be  thought  a  curse  and  a  reproach  to  a  maiip 
who  bears  in  himself  the  image  of  God,  althoudi 
he  has  lost  the  hkeness.  What  sort  of  goS, 
then,  are  they  to  be  reckoned,  the  imitation  of 
whom  would  be  execrable  to  their  worshippei% 
and  to  have  whose  likeness  would  be  a  reprcMch? 
What  then  ?  Melt  your  useless  images,  and  make 
useful  vessels.  Melt  the  unserviceable  and  ioac- 
tive  metal,  and  make  implements  fit  for  the  use 
of  men.  But,  says  one,  human  laws  do  not  aUov 
us.s  He  says  well;  for  it  is  human  laws,  and 
not  their  own  power,  that  prevents  it.  What 
kind  of  gods,  then,  are  those  which  are  defeDded 
by  human  laws,  and  not  by  their  own  energies} 
And  so  also  they  are  preserved  from  thieves  hf 
watch-dogs  and  the  protection  of  bolts,  at  kail 
if  they  be  of  silver,  or  gold,  or  even  of  brass;  ftif^ 
those  that  are  of  stone  and  earthenware  are  pa>f: 
tected  by  their  own  worthlessness,  for  no  aui 
will  steal  a  stone  or  a  crockery  god.  Heno^ 
those  seem  to  be  the  more  miserable  whoatil 
more  precious  metal  exposes  them  to  the  greateil 
danger.  Since,  then,  they  can  be  stolen,  sinoi 
they  must  be  guarded  by  men,  since  they  can  ta| 
melted,  and  weighed  out,  and  forged  with  han^ 
mers,  ought  men  possessed  of  understanding  m 
hold  them  as  gods  ?  1 


CHAP.    XVI. — GOD    ALONE    A    FTP    OBJECT    OT 

WORSHIP. 


,! 

1 

I 

"  Oh !  into  what  wretched  plight  the  undoN 
standing  of  men  has  fallen  !  For  if  it  is  reckonei 
the  greatest  folly  to  fear  the  dead,  what  shall  «e 
judge  of  those  who  fear  something  that  is  woise 
than  the  dead  are  ?  For  those  images  are  not 
even  to  be  reckoned  among  the  number  of  the^ 
dead,  because  they  were  never  alive.  Even 
sepulchres  of  the  dead  are  preferable  to 
since,  although  they  are  now  dead,  yet  theyoi 
had  Ufe ;  but  those  whom  you  worship 
possessed  even  such  base  life  as  is  in  all,  the 
of  frogs  and  owls.  But  why  say  more 
them,  since  it  is  enough  to  say  to  him  who 
them  :  Do  you  not  see  that  he  whom  you 
sees  not,  hear  that  he  whom  you  adore 
not, 'and  understand  that  he  understands 
—  for  he  is  the  work  of  man's  hand,  and 
sarily  is  void  of  understanding.  You 
worship  a  god  without  sense,  whereas  every 
who  has  sense  believes  that  not  even  those 
are  to  be  worshipped  which  have  been  made 
God  and  have  sense,^  such  as  the  sun,  moon, 


s  [This,  with  the  more  specific  statement  of  Homiljr  X.  8,  t- 
to  an  cariy  date.  —  R.]  ^  J 

6  It  was  a  very  prevalent  opinion  amons  the  ancient  philotafhfl 
that  the  heavenly  bodies  have  some  kind  oflife  and  iatdttcaaoBi      1 


RECOGNITIONS  OF   CLEMENT. 


RECOGNITIONS  OF  CLEMENT. 


It  tbe  ffk  of  rain  from  God  Almigh^,  ■ 


15a                                RECOGNITIONS  OF   CLEMENT.  (Be 

who  sin,  that  they  may  exact  fixtm  them  the  by  the  issue  of  things,  and  the  most  certs 

deserts  of  their  sins  by  means  of  punishments  of  blessedness, 
inflicted,  and  may  bring  them  purified  to  the 

general  judgment  of  all,  provided  always  that  chap,  xxxvl — conclusion  of  disoou: 

tiieir  faith  do  not  faU  them  in  their  chastisement.  „  ^^^   therefore,  although  the  serpen 

For  the  chastisement  of  unbehevere  m  Ae  pres-  j^^^  ^^^                 i^^     ^^  ^^^  ^^  , 

«nt  hfe  IS  a  judgment,  by  which  they  begm  to  ^^  ^^s  of  corruption,  and  throws  in  yo 

be  separated  from  future  blessings  j    but  the  ^  thousand  obstacles,  by  which  he  may  tu: 

chastisement  of  those  who  worship  God,  while  ^^^  ^j^^  hearing  of  saving  instruct 

It  IS  mflicted  upon  them  for  sins  into  which  tiiey  ^^^  '^^^  ^^^        t*  ^j^t  ^^  ^^j  ^^ 

have  fallen  exacts  from  tiiem  the  due  of  what  ^^  suggestions,  to  come  together  the  mo 

they  have  done,  that,  preventing  the  judgment  ^tJ^to  hear  the  word  and  receive  inst. 

they  may  paythe  debt  of  their  sin  m  the  present  ^^  ^  ^^^^  ^^^^  ^  ,,^  ^   ^ 

bfe,  and  be  freed,  at  least  m  half,  from  the  eter-  ^  ^^^  taught" ' 

nal  punishments  which  are  there  prepared.  ^^  ^^^^  ^^  ^j  ^^^^  speaking,  he  o 

those  to  be  brought  to  him  who  were  opi 

CHAP.  XXXV. -JUDGMENT  TO  COME.  ^y  sicknesses  or  demons,  and  laid  his 

^  But  he  does  not  receive  these  things  as  true  upon  them  with  prayer ;  and  so  he  dis 

who  does  not  believe  that  there  is  to  be  a  judg-  the  crowds,  charging  them  to  resort  to  the 

ment  of  God,  and  therefore,  being  bound  by  ing  of  the  word  during  the  days  that  he 

the  pleasures  of  the  present  life,  is  shut  out  from  remain  there.     Therefore,  when  the  crow 

eternal  good  things ;  and  therefore  we  do  not  departed,  Peter  washed  his  body  in  the 

neglect  to  proclaim  to  you  what  we  know  to  be  which  ran  through  the  garden,  with  as  m 

necessary  for  your  salvation,  and  to  show  you  the  others  as  chose  to  do  so ;  and  then  o 

what  is  the  true  worship  of  God,  that,  beUeving  the  couches  to  be  spread  on  the  ground 

in  God,  you  may  be  able,  by  means  of  good  a  very  shady  tree,  and  directed  us  to  recli 

works,  to  be  heirs  with  us  of  the  world  to  come,  cording  to  the  order  established  at  Ca 

But  if  you  are  not  yet  convinced  that  what  we  And  thus,  having  taken  food  and  given  th^ 

say  is  true,  meantime,  in  the  first  instance,  you  God  after  the  manner  of  the  Hebrews,  as 

ought  not  to  take  it  amiss  and  to  be  hostile  to  us  was  yet  some  portion  of  the  day  reroaini 

because  we  announce  to  you  the  things  which  ordered  us  to  question  him  on  any  mattei 

we  consider  to  be  good,  and  because  we  do  not  we  pleased.    And  although  we  were  wit 

grudge  to  bestow  also  upon  you  that  which  we  twenty  in  all,  he  explained  to  every  one 

believe  brings  salvation  to  ourselves,  labouring,  ever  he  pleased  to  ask  of  him ;  the  part 

as  I  have  said,  with  all  eagerness,  that  we  may  of  which  I  set  down  in  books  and  sent 

have  you  as  fellow-heirs  of  the  blessings  which  some  time  ago.    And  when  evening  ca 

we  believe  are  to  befall  ourselves.     But  whether  entered  with  him  into  the  lodging,  and  yf 

those  things  which  we  declare  to  you  are  cer-  sleep,  each  one  in  his  own  place. 

tainly  true,  you  shall  not  be  able  to  know  other-   

wise  than  by  rendering  obedience  to  the  things  «  [The  uiter  half  of  thudiscounc,  as  already 

!•   1               ''                jj^t.^                         u^lj.  onchap.  33),  fmdsa  paralld  in  Homfly  XL  4-z8,  v^uch  1 

which  are  commanded,  that  you  maybe  taught  fixsthaOf  of  thatdiscoune.— r.] 


BOOK  VI. 

CHAP.  I.  — BOOK  VL  DiUGENCE  IN  STUDY.         shorter;  if,  therefore,  One desircs to  occup] 

portion  of  the  night  in  study,  he  must  no 
But  as  soon  as  day  began  to  advance  the  the  same  hours '  for  waking  at  all  seasoi 
dawn  upon  the  retiring  darkness,  Peter  having  should  spend  the  same  length  of  time  in 
gone  into  the  garden  to  pray,  and  returning !  ing,  whether  the  night  be  longer  or  shorU 
thence  and  coming  to  us,  by  way  of  excuse  for .  be  exceedingly  careful  that  he  do  not  c 
Mnking  and  coming  to  us  a  little  later  than  i  torn  the  period  which  he  is  wont  to  hi 
ml  this :  *  **  Now  that  the  spring-time  study,  and  so  add  to  his  sleep  and  less 
die  day,  of  course  the  night  is  time  of  keeping  awake.    And  this  also  h 


^tkhAmhaopftnOldiD  the^pwi^         *  It  will  he  icmenbeied  that  die  AMnrv  were  variabk 

'  and  began  to  be  nrclroncd  fiooi  i 


154  RECOGNITIONS  OF  CLEMENT.  [Booi 


156  kECOGNITIONS  OF  CLEMENT.  ^booiv: 


158  RECOGNITIONS   OF  CLEMENT.  [Book  VI 

that  even  my  mind,  from  what  it  has  conceived  and  I  answered  him :  *'  How  have  I  so  sinne 
through  your  instruction,  shall  be  unable  to  re-  against  you,  that  you  should  distress  me  wit 
ceive  aught  else  into  its  thoughts.  Besides,  I  such  a  proposal ? "  Then  Peter:  "If  it  is  cr 
remember  your  saying  at  Caesarea, '  If  any  one  that  I  said  I  should  serve  you,  you  were  first  i 
wishes  to  accompany  me,  without  violating  duti-  fault  in  saying  the  same  thing  to  me."  The 
fulness,  let  him  accompany  me/  And  by  this  said  I :  **  The  cases  are  not  alike :  for  it  be 
you  meant  that  he  should  not  make  any  one  sad,  comes  me  to  do  this  to  you ;  but  it  is  grievon 
to  whom  he  ought  according  to  God's  appoint-  that  you,  who  are  sent  as  the  herald  of  the  Mas 
ment  to  cleave ;  for  example,  that  he  should  High  God  to  save  the  souls  of  men,  should  sa; 
not  leave  a  faithful  wife,  or  parents,  or  the  like,  it  to  me."  Then  said  Peter :  "  I  should  agre 
Now  from  these  I  am  entirely  free,  and  so  I  am  with  you,  were  it  not  that  our  Lord,  who  cam 
fit  for  following  you ;  and  I  wish  you  would  for  the  salvation  of  the  whole  world,  and  iriii 
grant  me  that  I  might  perform  to  you  the  ser-  was  nobler  than  any  creature,  submitted  to  bej 
vice  of  a  servant."  servant,  that  He  might  persuade  us  not  to  b 

ashamed  to  perform  the  ministry  of  servants  l| 
CHAP.  VI.  —  PETER'S  siMPUOTy  OF  UFE.  our  brethren."    Then  said  I :  "It  were  fooM 

Then  Peter,  laughing,  said :  "And  do  you  not  J^^.  •°eveXS'nve'^^iirto''El;3 

think,  Clement  that  ve^^  necessity  must  make  &7S  S^^uSTlSTSeritc^to^E! 
you  my  servant?    For  who  else  can  spread  my  .^  of  Barents  " 

sheets,  and    arrange    my  beautiful    coverlets?  ^^^  ^^^^  o«  parents. 
Who  will  be  at  hand  to  keep  my  rings,  and  pre- 
pare my  robes,  which  I  must  be  constantly        chap.  vra. — Clement's  family  hbioby. 

changing?    Who  shaU  superintend  my  cooks,       jhen  said  Peter :  « Is  there  then  no  one 
and  provide  various  arid  choice  meats  to  be  pre-  f^Q    surviving? "     I  answered :  "11 

pared  by  most  recondite  and  various  art ;  and  ^^  ^^^^^^^  powerful  men,  coming  of 

all  those  things  which  are  procured  at  enormous  gt^^^  ^f  Casar;  for  Cssar  himself  gave  a 
expense,  and  are  brought  together  for  men  of  ^^  ^t^  as  being  his  relative,  and  edm 
delicate  up-bnngmg,  yea  rather,  for  their  appe-  ^long  with  him,  and  of  a  suitably  noble  &. 
bte,  as  for  some  enormous  beast?  But  perhaps,  g  ^er  my  father  had  twin  sons,  bom  before 
although  you  live  with  me,  you  do  not  know  my  ^qj  u^e  one  another,  as  my  father  told . 
manner  of  hfe.  I  live  on  bread  alone,  with  ^^  j  ^^^  ^^  ^^em.  But  indeed  I  have 
ohves,  and  seldom  even  with  pot-herbs;  and  a  distinct  recollection  even  of  my  mother;  _ 
my  dress  is  what  you  see,  a  tunic  with  a  paUium :  j  cherish  the  remembrance  of  her  face,  as  if  | 
and  having  these,  I  require  nothmg  more.  This  ^ad  seen  it  in  a  dream.  My  mother's  name  M 
IS  sufficient  for  me,  because  my  mind  does  not  Matthidia,  my  father's  Faustinianus ;  my  bro* 
regard  things  present,  but  things  eternal  and  ^^.^  Paustinus  and  Faustus.-  Now,  when  1 1 
therefore  no  present  and  visible  Uiing  dehghte  barely  five  years  old,  my  mother  saw  a  visioo 
me.  Whence  I  embrace  and  admire  indeed  so  I  learned  from  my  father  — by  which  she- 
your  good  mmd  towards  me ;  and  I  commend  ,,,amed  that,  unless  she  speedily  left  the  dxji 
you  the  more,  because,  though  you  have  been  ^er  twin  sons,  and  was  absent  for  ten  yean, 
accustomed  to  so  great  abundance,  you  have  ^^  ^er  chUdren  should  perish  by  a 
been  able  so  soon  to  abandon  it,  and  to  accom-  f„^ 
modate  yourself  to  this  life  of  ours,  which  makes 

use  of  necessary  things  alone.    For  we  —  that  is,  ^^j^^  „_  _  disappearance  op  hb  moiher 
I  and  my  brother  Andrew — have  grown  up  fi-om  ,  brothers. 

our  childhood,  not  only  orphans,  but  also  ex- 
tremely poor,  and  through  necessity  have  be-       "Then  my  father,  who  tenderly  loved  his 
come  used  to  labour,  whence  now  also  we  easily  put  them  on  board  a  ship  with  their  mother, 
bear  the  fatigues  of  our  joumeyings.    But  rather,  sent  them  to  Athens  to  be  educated,  wid»  sfa 
if  you  would  consent  and  allow  it,  I,  who  am  a  and  maid-servants,  and  a  sufficient  suppilf 
working  man,  could  more  easily  discharge  the  money;  retaining  me  only  to  be  a  comfort 
duty  of  a  servant  to  you."  him,  and  thankful  for  this,  that  the  vision  ^ 

not  commanded  me  also  to  go  with  my  1 
CHAP.  VII. — PETER'S  HUMiLnY.  And  at  the  end  of  a  year  my  father  sent 

T,  .  T  ^     I.,  J     1       »  L      J    1  •        J         Athens  with  money  for  them,  desiring  ate! 

But  I  trembled  when  I  heard  this,  and  my  ^^^  ^ow  they  did ;  but  those  who^eie 

tears  immediately  gushed  forth,  because  so  great  _ 

a  man,  who  is  worth  more  than  the  whole  world,       ,  ^comp.  HomUy  xii.  8,  where  the  i>«iies  p^  «,«; 

had  addressed  such  a  proposal  to  me.     Then  he,    Faustus  (father) ;  Fausunua  and  FaiutmiamuL  £e  twin  fli 
«,U^«^   U«  c««r  «r»-a  ..r^or^i'.^/*   l^^^^l^^A    *u^   *^»»^»  .    *^«*«  namcs  somc  connect  theUennan  legend  of  Panit: 

When  ne  saw  me  weeping,  inquired  the  reason;  ffuicty,u.4^2,—K.] 


RECOGNITIONS  OF   CLEMENT. 


RECOGNITIONS  OF  CLEMENT.  {•oo.vii 


i8o 


RECOGNITIONS   OF  CLEMENT. 


[Book  VI 


could  it  in  any  way  happen  that,  amongst  that 
multitude  of  fragments,  there  should  be  found 
even  one  which  should  have  any  perfect  figure 
and  shape?"  The  old  man  answered:  "It  is 
impossible."  "  But,"  said  Aquila,  "  if  there  be 
present  a  statuary,  he  can  by  his  skilful  hand 
and  reasonable  mind  form  the  stone  cut  from 
the  mountain  into  whatever  figure  he  pleases." 
ITie  old  man  said  :  "  That  is  true."  "  There- 
fore," says  Aquila,  "  when  there  is  not  a  rational 
mind,  no  figure  can  be  formed  out  of  the  mass ; 
but  when  Aere  is  a  designing  mind,  there  may 
be  both  form  and  deformity :  for  example,  if  a 
workman  cuts  from  the  mountain  a  block  to 
which  he  wishes  to  give  a  form,  he  must  first 
cut  it  out  unformed  and  rough ;  then,  by  de- 
grees hammering  and  hewing  it  by  the  rule  of 
his  art,  he  expresses  the  form  which  he  has 
conceived  in  Ws  mind.  Thus,  therefore,  fi-om 
informity  or  deformity,  by  the  hand  of  the  work- 
man form  is  attained,  and  both  proceed  fh)m 
the  workman.  In  like  manner,  therefore,  the 
things  which  are  done  in  the  world  are  ac- 
complished by  the  providence  of  a  contriver, 
although  they  may  seem  not  quite  orderly.  And 
therefore,  because  these  two  ways  have  been 
made  known  to  you,  and  you  have  heard  the 
divisions  of  them,  flee  from  the  way  of  unbelief, 
lest  haply  it  lead  you  to  that  prince  who  delights 
in  evils ;  but  follow  the  way  of  faith,  that  you 
may  come  to  that  King  who  delighteth  in  good 


men. 


CHAP.   LV.  —  THE  TWO  KINGDOMS. 


To  this  the  old  man  answered :  "  But  why 
was  that  prince  made  who  delights  in  evil?' 
And  from  what  was  he  made  ?  Or  was  he  not 
made  ?  "  Aquila  said  :  "  The  treatment  of  that 
subject  belongs  to  another  time ;  but  that  you 
may  not  go  away  altogether  without  an  answer 
to  this,  I  shall  give  a  few  hints  on  this  subject 
also.  God,  foreseeing  all  things  before  the  cre- 
ation of  the  world,  knowing  that  the  men  who 
were  to  be  would  some  of  them  indeed  incline  to 
good,  but  others  to  the  opposite,  assigned  those 
who  should  choose  the  good  to  His  own  govern- 
ment and  His  own  care,  and  called  them  His 
peculiar  inheritance ;  *  but  He  gave  over  the  gov- 
ernment of  those  who  should  turn  to  evil  to 
those  angels  who,  not  by  their  substance,  but  by 
opiHDsition,  were  unwilling  to  remain  viith  God, 
being  comipted  by  the  we  of  envy  and  pride. 
Those,  therefore,  he  made  worthy  princes  of 
worthy  subjects ;  yet  he  so  «lelivered  them  over 
to  those  angels,  that  they  have  not  the  power 
of  doing  what  they  will  against  them,  unless  they 
transgress  the  bounds  assigned  to  them  from  the 

I  [Od  the  creation  oT  the  evil  ooe,  see  book  z.  3,  etc,  and  the 
diicuMian  with  Simon  in  Hoaiibr  XIX.  »-i8.  ->  R.1 
•  -T^—  sniLt»iBLXX. 


beginning.  And  this  is  the  bound  assigned,  th 
unless  one  first  do  the  will  of  the  demcHis,  d 
demons  have  no  power  over  him." 

CHAP.   LVI.  —  ORIGIN  OF  EVIL. 

Then  the  old  man  said :  ''  You  have  stated 
excellently,  my  son.  It  now  remains  only  tfai 
you  tell  me  whence  is  the  substance  of  evil :  ft 
if  it  was  made  by  God,  the  evil  fruit  shows  tfai 
the  root  is  in  fault ;  for  it  appears  that  it  also  i 
of  an  evil  nature.  But  if  this  substance  iqj 
co-eternal  with  God,  how  can  that  which  li 
equally  unproduced  and  co-eternal  be  subject  ij 
the  other?  "  "  It  was  not  always,"  said  Ac 
*'  but  neither  does  it  necessarily  follow,  if  it 
made  by  God,  that  its  Creator  should  be 
to  be  such  as  is  that  which  has  been  made 
Him.  For  indeed  God  made  the  substance 
all  things;  but  if  a  reasonable  mind,  which i 
been  made  by  God,  do  not  acquiesce  in  the 
of  its  Creator,  and  go  beyond  the  botmds  of 
temperance  prescribed  to  it,  how  does  diis 
fleet  on  the  Creator?  Or  if  there  is  any 
higher  than  this,  we  do  not  know  it;  for 
cannot  know  anything  perfectly,  and  es] 
concerning  those  things  for  our  ignorance 
which  we  are  not  to  be  judged.  But 
things  for  which  we  are  to  be  judged  are 
easy  to  be  understood,  and  are  despatched 
most  in  a  word.  For  almost  the  whole  tuk  i 
our  actions  is  summed  up  in  this,  that  iriiat< 
are  unwilling  to  suffer  we  should  not  do 
others.  For  as  you  would  not  be  killed, 
must  beware  of  killing  another;  and  as 
would  not  have  your  own  marriage  yi< 
you  must  not  defile  another's  bed;  you 
not  be  stolen  fix>m,  neither  must  you  steal ; 
every  matter  of  men's  actions  is  comprei 
within  this  rule." 

CHAP.   LVn.  —  THE  OLD  ICAN  UNCONVINCIDl 

Then  the  old  man :  *'  Do  not  take  Bsxm, 
son,  what   I  am  going  to   say.     Thou^ 
words  are  powerful,  yet  they  cannot  lead 
believe  that  anything  can  be  done  apart 
GENESIS.     For  I  know  that  all  things  have 
pened  to  me  by  the  necessity  of  genesis,' 
therefore  I  cannot  be  persuaded  that  either 
do  well  or  to  do  ill  is  in  our  power;  and 
we  have  not  our  actions  in  our  power,  it 
be  believed  that  there  is  a  jdugment  to 
by  which  either  punishments  may  be  io: 
on  the  evil,  or  rewards  bestowed  on  the 
In  short,  since  I  see  that  you  are  initiated  in 
sort  of  learning,  I   shall  lay  before  yoa  t 
things  from  the  art  itself."     "  If,"  says 
"  you  wish  to  add  anything  fix>m  that  science, 

s  [ConpL  Homilj  XIV.  3.  cte.  —  R^ 


RECOGNITIONS  OF  CLEMENT. 


CHAP.  I.  —  AM  oPLAlfATIOH.  memoTy  the  words  which  you  spoke  lAcT 

On  the  following  day,  Peter,  along  with  us,  ■g^™n>twas  made,  in  which  you  tai^tl 

hastened  early  to  the  plkce  in  which  die  discus-  "  '^  mposs'Ue  for  nun  to  knm,  anydm* 

sion  had  beei  held  the  day  before;  and  when  'f^  >"  ^S™,  *°°j''"'  T  ^"^rJS* 

he  saw  that  great  crowds  had  assatibled  there  f«'"  ^f,  ■     ^°»  f<>.  »«  I"™  ">»'  }  "" 

to  hear,  and  law  the  old  man  with  them,  he  said  l>n  I  shall  now  explain  to  you      I  spoke  rf^ 

to  him:'  "Old  mui,  it  was  agreed  yesterday  ""  ant^  purpose  of  God  which  He  h^  M 

that  you  should  confer  to-day  with  Clement;  the  word  was,  and  by  which  puipose  He^ 

and  that  you  should  either  show  that  nothing  Jk' -"Id.  appomted  times,  gave  thela.,J 

lakes  place  apart  from  gtntsis,  or  that  Clemeni  »«'  »  "otld  to  come  to  the  "ghteoos  b 

should  prore  that  there  is  no  such  thing  as  ««-  «w«rf>ng  of  ft™   HP?^   dee^  uid  dO 

lii,  but  that  what  we  do  is  in  our  own  poJer."  Pumhments  to  the  unjust  accordmg  to.t 

To  this  the  old  man  answered :    "  I  both  te-  ™  »*!"""•     '  >"<1  *"  ">■■  ^""fl  "" 

member  what  was  agreed  upon,  and  I  keep  in  ""  »'  <=<«'  ™"«  5°  'T^  ?"JJ?,??U 

If L f cause  no  man  can  gather  the  mmd  of  GodI 

'  [The  diw»iin>  b.»k  ii.  an  pccuiiu  to  iix  Xrnniiiciu  conjectures  and  opinion,  unless  a  pitipbd 

S.WSSL.rg"'^"'-'""'""-""'''^"-  by  Him  declare  it.    I  did  not  IhieforM 


184 


RECOGNITIONS  OF  CLEMENT. 


account  it  is  necessary  that  one  work,  and  an- '  '"''^'  **^*  ^y  striving  with  them  the  palm  of  ii 
other  pay  him  for  his  work  ;  that  one  be  servant.  ]  ^9^  *"'*  "'^  ">«"*  °^  rewards  may  accw 
ami  another  be  master ;  that  one  be  subject,   "**  righteous, 
another  be  king.     But  this  inequality,  which  is  a 
necessary-  provision  for  the  life  of  men,  divine 
providence  has  turned  into  an  occasion  of  jus- 
tice, mercy,   and   humanity :    that   while    these 
thin^   are    transacted   between  man  and  man, 
every  one  may  have  an  opportunit)-  of  acting 
justly  with  him  to  whom  he  has  to  pay  wages 
for  his  work ;  and  of  acting  mercifully  to  him 
iibo,  perhaps  through  sickness  or  poverty,  can- 


CHAP.  OC  —  "  CONCEIVED   Dt  SM." 

"  From  this,  therefore,  it  somedmcs  happ 
that  if  any  persons  have  acted  incoiitiiiaitly,i 
have  been  willing  not  so  much  to  resist  H 


■  ICoimiucHaaulrXI.  i6aadiiinwiiniBpt^  — B.] 
>  (On  ibe  dacoiiH  of  itmgim  nwijwt  book  ir.  1441'.  B 


I90 


RECOGNITIONS  OF  CLEMENT. 


[BOOKll 


reaching  the  ears  of  men  that  a  Prophet  had  ap- 
peared in  Judaea  to  teach  men  with  signs  and 
miracles  to  worship  one  God,  all  were  expecting 
with  prepared  and  eager  minds,  even  before  the 
coming  of  my  lord  Peter,  that  some  one  would 
announce  to  them  what  He  taught  who  had  ap- 
peared. But  lest  I  should  seem  to  carry  the 
enumeration  too  far,  I  shall  tell  you  what  con- 
clusion ought  to  be  drawn  from  the  whole. 
Since  God  is  righteous,  and  since  He  Himself 
made  the  nature  of  men,  how  could  it  be  that 
He  should  place  genesis  in  opposition  to  us, 
which  should  compel  us  to  sin,  and  then  that 
He  should  punish  us  when  we  do  sin  ?  Whence 
it  is  certain  that  God  punishes  no  sinner  either 
in  the  present  life  or  in  that  to  come,  except 
because  He  knows  that  he  could  have  conquered, 
but  neglected  victory.  For  even  in  the  present 
world  He  takes  vengeance  upon  men,  as  He  did 
up>on  those  who  perished  in  the  deluge,  who  were 
all  destroyed  in  one  day,  yea,  in  one  hour,  al- 
though it  is  certain  that  they  were  not  all  bom 
in  one  hour  according  to  the  order  of  genesis. 
But  it  is  most  absurd  to  say  that  it  befalls  us  by 
nature  to  suffer  evils,  if  sins  had  not  gone  before. 

CHAP.   XXXI. — VALUE  OF  KNOWLEDGE. 

"And  therefore,  if  we  desire  salvation,  we 
ought  above  all  to  seek  after  knowledge,  being 
sure  that  if  our  mind  remain  in  ignorance,  we 
shall  endure  not  only  the  evils  of  genesisy  but 
also  whatever  other  evils  from  without  the  demons 
may  please,  unless  fear  of  laws  and  of  the  judg- 
ment to  come  resist  all  our  desires,  and  check 
the  violence  of  sinning.  For  even  human  fear 
does  much  good,  and  also  much  evil,  unknown 
to  GENESIS,  as  we  have  shown  above.  Therefore 
our  mind  is  subject  to  errors  in  a  threefold  man- 
ner :  from  those  things  which  come  to  us  through 
evil  custom ;  or  from  those  lusts  which  the  body 
naturally  stirs  up  in  us ;  or  from  those  which 
hostile  p>owers  compel  us  to.  But  the  mind  has 
it  in  its  own  nature  to  oppose  and  fight  against 
these,  when  the  knowledge  of  truth  shines  upon 
it,  by  which  knowledge  is  imparted  fear  of  the 
judgment  to  come,  which  is  a  fit  governor  of 
the  mind,  and  which  can  recall  it  from  the  preci- 
pices of  lusts.  That  these  things,  therefore,  are 
in  our  power,  has  been  sufhciently  stated. 

CHAP.   XXXU.  —  STITBBORN   FACTS. 

"  Now,  old  man.  if  you  have  any  thing  to  say 
in  answer  to  these  things,  say  on."  Then  said 
the  old  man :  •  **  Vou  have  most  fully  argued, 
my  son ;  but  I,  as  I  said  at  first,  am  prevented 
by  my  own  consciousness  from  according  assent 
to  aU  this  incomparable  statement  of  yours.    For 

3»-3f  a  putul  puaUd  is  ftnind  in  Homily  XIV. 
~  a  qoili  diBittat,  aad  tbe  dcuilt  wy.—  R.J 


I  know  both  my  own  genesis  and  that  of  my  wifi 
and  I  know  that  those  things  have  hj^ijpene 
which  our  genesis  prescribed  to  each  of  ns ;  an 
I  cannot  now  be  withdrawn  by  words  fix>m  thos 
things  which  I  have  ascertained  by  facts  ao' 
deeds.  In  short,  since  I  perceive  that  you  ar 
excellently  skilled  in  this  sort  of  learning,  hea 
the  horoscope  of  my  wife,  and  yon  shall  find  th 
configuration  whose  issue  has  occurred.  For  sb 
had  Mars  with  Venus  above  the  centre,  and  th 
Moon  setting  in  the  houses  of  Mars  and  the  con 
fines  of  Saturn.  Now  this  configuration  lead 
women  to  be  adulteresses,  and  to  love  their  owi 
slaves,  and  to  end  their  days  in  foreign  trave 
and  in  waters.  And  this  has  so  come  to  pass 
For  she  fell  in  love  with  her  slave,  and  fearing  al 
once  danger  and  reproach,  she  fled  with  hiii^ 
and  going  abroad,  where  she  satisfied  her  bfc; 
she  perished  in  the  sea." 

CHAP.    xxxm.  —  AN   approaching  recogniive 

• 

Then  I  answered :  ''  How  know  you  that  ihe 
cohabited  with  her  slave  abroad,  and  died  in  hi 
society? "  Then  the  old  man  said :  **  I  knowl 
with  perfect  certainty ;  not  indeed  that  she  «fl 
married  to  the  slave,  as  indeed  I  had  not  eici 
discovered  that  she  loved  him.  Bat  after  Ao 
was  gone,  my  brother  gave  me  the  whole  stoqn 
telling  me  that  first  she  had  loved  himself;  bal 
he,  being  honourable  as  a  brother,  woukl  nol 
pollute  his  brother's  bed  with  the  stain  oimttA 
But  she,  being  both  afraid  of  roe,  and  unable  Ml 
bear  the  unhappy  reproaches  (and  yet  she  shodi 
not  be  blamed  for  that  to  which  her  genesis  ooo^ 
pelled  her),  pretended  a  dream,  and  said  to  me: 
'  Some  one  stood  by  me  in  a  vision,  who  ordeied 
me  to  leave  the  city  without  delay  with  mjtM 
twins.'  When  I  heard  this,  being  anxioas  for 
her  safety  and  that  of  my  sons,  I  imm< 
sent  away  her  and  the  children,  retaining 
myself  one  who  was  younger.  For  this  s^ 
that  he  had  permitted  who  had  given  her 
in  her  sleep." 

CHAP.  XXXIV.  —  the  OTHER  SCDB  OF  THE 

Then  I  Clement,  understanding  that  be 
chance  was  my  fiither,  was  drowned  in 
and  my  brothers  also  were  ready  to  rush  ~ 
and  to  disclose  the  matter;  but  Peter 
them,  saying :  "  Be  quiet,  until  I  give  yoa 
mission."    Therefore  Peter,  answering,  said 
the  old  man:   "Uliat  was  the  name  of 
younger  son?"     And    he    said:    ' 
llien  Peter :  ''  If  I  shall  this  day  restore  to 
your  most  chaste  wife  and  your  three  sooSi 
vou  believe  that  a  modest  mind  can 
imreasonable  impulses,  and  that  all  things 
have  been  spoken  by  us  are  true,  and  that 
,  SIS  is  nothing? "    Tlien  said  die  old  mia:  '^ 


RECOGNITIONS  OF  CLEMENT. 


196                                RECOGNITIONS  OF   CLEMENT.  [Boo 

knowing  that  their  error  does  not  proceed  from  day  and  the  hour  whose  signs  even  He  fore 

their  unskilfidness  in  their  art,  but  from  the  in-  and  referred  the  whole  to  the  Father,  how 

consistency  of  the  whole  system.    For  they  do  we  account  it  disgraceful  to  confess  that  wc 

not  know  what  those  things  are  which  we  indeed  ignorant  of  some  things,  since  in  this  we 

desire  to  do,  but  in  regard  to  which  we  do  not  the  example  of  our  Master?    But  this  onl 

indulge  our  desires.    But  we  who  have  learned  profess,  that  we  know  those  things  whid 

the  reason  of  this  mystery  know  the  cause,  since,  have  learned  from  the  true  Prophet ;  and 

having  freedom  of  will,  we  sometimes  oppose  those  things  have  been  delivered  to  us  bj 

our  desires,  and  sometimes  yield  to  them.'    And  true  Prophet,  which  He  judged  to  be  soffi 

therefore  the  issue  of  human  doings  is  uncertain,  for  human  knowledge." 
because  it  depends  upon  freedom  of  will.    For 

a  mathematician  can  indeed  indicate  the  desire  chap.  xv. — CLEBiENT's  discourse. 

which  a  malignant  power  produc^ ;  but  whether  ^h^^  j  q^^^^^  ,^^  ^^  ^  s^  ^^ . 

^^fJ'^A''^  ''\^''  '"^""^  ""^  ^"^  ^^  '^  ^  Tripolis,  when  you  were  disputi^against 

fulfilled  or  not,  no  one  can  know  before  the  ac-  ^^            1^^  p^^^    I  gJeal^wc^deie 

compl^hnient  of  the  thmg  because  it  depends  ^^  ^j^^      h  you  were  insticted  by 

upon  freedom  of  wiU.    And  this  is  why  ignonint  ^^^j^^^  according  to  the  fashion  of  the  Heh 

astrologers  have  mvented  to  themselves  thetelk  ^^  ^  obsenraiices  of  your  own  law,  and 

about  chmactencs  as  their  refuge  m  uncertam-  ^^^^     Uuted  by  the  stidies  of  Greek  lean 

ties,  as  we  showed  fully  yesterday.  ^^^  ^^^  ^  Magnificently  and  so  incomi 

bly:   and  that  you  even  touched  upon  t 

CHAP,  xm.— PEOPLE  ADMriTED.  ^y^^^^  couceming   the  histories  of  t£c  j 

''  If  you  have  anything  that  you  wish  to  say  to  which  are  usually  declaimed  in  the  thea 
this,  say  on."  Then  my  father :  "  Nothing  can  But  as  I  perceived  that  their  fables  and  I 
be  more  true,  my  son,  than  what  you  have  stated.''  phemies  are  not  so  well  known  to  you,  I  \ 
And  while  we  were  thus  speaking  among  our-  discourse  upon  these  in  your  hearing,  repei 
selves,  some  one  informed  us  that  a  great  multi-  them  from  the  very  beginning,  if  it  please  f 
tude  of  people  were  standing  outside,  having  Then  says  Peter:  "Say  on;  you  do  wdl 
assembled  for  the  purpose  of  hearing.  Then  assist  my  preaching."  Then  said  I:  **li 
Peter  ordered  them  to  be  admitted,  for  the  place  speak,  therefore,  because  you  order  me,  nol 
was  large  and  convenient  And  when  they  had  way  of  teaching  you,  but  of  making  puUic  i 
come  in,  Peter  said  to  us :  "  If  any  one  of  you  foolish  opinions  the  Gentiles  entertain  of 
wishes,  let  him  address  the  people,  and  discourse  gods." 
concerning  idolatry."  To  whom  I  Clement  an- 
swered :  "Your  great  benignity  and  gentleness  chap.  xvi.  —  "would  that  all  god's  pW 
and  patience  towards  all  encourages  us,  so  that  were  prophets." 
we  dare  speak  in  your  presence,  and  ask  what  g^^  ^^^^  j  ^^3  ^^^^  ^  g  ^  Niccta,bi 
we  please ;  and  therefore,  as  I  said,  the  gentle-  ^  jj  beckoned  to  me  to  be  silent  Andii 
ness  of  your  disposition  mvites  and  encourages  peter  saw  him,  he  said :  "Why  would  yoa 
all  to  undertake  the  precepts  of  savmg  doctrine.  ^^  ^^^^  disposition  and  noble  Mti 
This  I  never  saw  before  m  any  orie  else,  but  m  ^^  ^^^d  have  him  be  sUent  for  my  h 
you  only,  with  whom  Uiere  is  rieither  envy  nor  ^j^^^  is  nothing?  Or  do  you  not  to 
mdignation.    Or  what  do  you  thmk?  ^^at  if  all  nationsTsSter  they  have  heard  ft 

me  the  preaching  of  the  truth,  and  haie 

CHAP.  XIV. -NO  MAN   HAS  UNIVERSAL  KNOWL-  li^^^d,  would   betake  thcmsclves  to  teadj 

^^^^^*  they  would  gain  the  greater  glory  fox  wt 

Then  Peter  said:   "These  things  come  not  indeed  you  think  me  desirous  of  gloiy?  1 

only  from  envy  or  indignation ;   but  sometimes  what  so  glorious  as  to  prepare  disdpki . 

there  is  a  bashfiilness  in  some  persons,  lest  haply  Christ,  not  who  shall  be  silent,  and  shafl 

they  may  not  be  able  to  answer  fully  the  ques-  saved  alone,  but  who  shall  speak  what  thef  l| 

tions  that  may  be  proposed,  and  so  they  avoid  learned,  and  shall  do  good  to  others?   1 1 

the  discovery  of  their  want  of  skill.    But  no  one  indeed  that  both  you,  Niceta,  and  you,  ben 

oiq^t  to  be  ashamed  of  this,  because  there  is  Aquila,  would  aid  me  in  preaching  the  M^ 

^%An  w^ftt%  onicht  to  profess  that  he  knows  all  God,  and  the  rather  because  those  tbiq 

^  only  One  who  knows  all  which  the  Gentiles  err  are  well  known  to 

made  all  things.    For  and  not  you  only,  but  all  who  hear  me,  I 

**    knew  not  the  as  I  have  said,  so  to  hear  and  to  lean,  ftit 

~  may  be  able  also  to  teach :  for  Uie  woM\ 

°^  many  helpers,  by  whom  men  may  be 


198 


RECOGNITIONS  OF  CLEMENT. 


[Book 


that  Ftometheus  informed  him  that,  if  he  lay 
with  her,  he  who  should  be  bom  of  her  should 
be  more  powerful  than  his  father ;  and  for  fear 
of  this,  he  gave  her  in  marriage  to  one  Peleus. 
Subsequently  he  had  intercourse  with  Perseph- 
one, who  was  his  own  daughter  by  Ceres ;  and 
by  her  he  begot  Dionysius,'  who  was  torn  in 
pieces  by  the  Titans.  But  calling  to  mind,  it  is 
said,  that  perhaps  his  own  father  Saturn  might 
beget  another  son,  who  might  be  more  powedful 
than  himself,  and  might  expel  him  from  the 
kingdom,  he  went  to  war  with  his  father,  along 
with  his  brothers  the  Titans ;  and  having  beaten 
them,  he  at  last  threw  his  father  into  prison,  and 
cut  off  his  genitals,  and  threw  them  into  the  sea. 
But  the  blood  which  flowed  from  the  wound, 
being  mixed  with  the  waves,  and  turned  into 
foam  by  the  constant  churning,  produced  her 
whom  they  call  Aphrodite,  and  whom  with  us 
they  call  Venus.  From  his  intercourse  with  her 
who  was  thus  his  own  sister,  they  say  that  this 
same  Jupiter  begot  Cypris,  who,  they  say,  was 
the  mother  of  Cupid.  « 

CHAP.   XXI.  — A  BLACK  CATALOGUE. 

''  Thus  much  of  his  incests ;  I  shall  now  speak 
of  his  adulteries.  He  defiled  Europa,  the  wife 
of  Oceanus,  of  whom  was  bom  Dodonaeus; 
Helen,  the  wife  of  Pandion,  of  whom  Musaeus ; 
Eurynome,  the  wife  of  Asopus,  of  whom  Ogygias ; 
Hermione,  the  wife  of  Oceanus,  of  whom  the 
Graces,  Thalia,  Euphrosyne,  Aglaia ;  Themis,  his 
own  sister,  of  whom  the  Hours,  Eurynomia,  Dice, 
Irene;  Themisto,  the  daughter  of  Inachus,  of 
whom  Areas ;  Idaea,  the  daughter  of  Minos,  of 
whom  Asterion ;  Phoenissa,  the  daughter  of  Al- 
phion,  of  whom  Endymion ;  lo,  the  daughter  of 
Inachus,  of  whom  Epaphus ;  Hippodamia  and 
Isione,  daughters  of  Danaus,  of  whom  Hipp>o- 
damia  was  the  wife  of  Olenus,  and  Isione  of 
Orchomenus  or  Chryses ;  Carme,  the  daughter 
of  Phoenix,  of  whom  was  bom  Britomartis,  who 
was  an  attendant  of  Diana ;  Callisto,  the  daugh- 
ter of  Lycaon,  of  whom  Orcas;  Lybee,  the 
daughter  of  Munantius,  of  whom  Belus ;  Latona, 
of  whom  Apollo  and  Diana ;  Leandia,  the  daugh- 
ter of  Eurymedon,  of  whom  Coron ;  Lysithea, 
the  daughter  of  Evenus,  of  whom  Helenus ; 
Hippodamia,  the  daughter  of  Bellerophon,  of 
whom  Sarpedon ;  Megaclite,  the  daughter  of 
Macarius,  of  whom  Thebe  and  Locms ;  Niobe, 
the  daughter  of  Phoroneus,  of  whom  Argus  and 
Pelasgus ;  Olympias,  the  daughter  of  Neoptole- 
mus,  of  whom  Alexander ;  I^ha,  the  daughter 
of  Prometheus,  of  whom  Helmetheus ;  Protogenia 
and  Pandora,  daughters  of  Deucalion,  of  whom 
he  besot  ^thdius,  and  Dorus,  and  Melera,  and 

*~~*  ***4  KdMeauently  in  the  text  for  Diony- 
''^-"^■•Mui  Bacchus.   Some  of  the 


P^dorus ;  Thaicraciay  the  daughter  of  Pkoteu 
of  whom  was  bom  Nympheus;  Salamia^  ti 
daughter  of  Asopus,  of  whom  Saracen ;  Tayget 
Electra,  Maia,  Plutide,  daughters  of  Atlas,  < 
whom  respectively  he  begot  Lacedasmon,  Da 
danus.  Mercury,  and  Tantalus ;  Phthia,  the  daagl 
ter  of  Phoroneus,  of  whom  he  begot  Achaeui 
Chonia,  the  daughter  of  Aramnus,  of  whom  1 
begot  Lacon ;  Chalcea,  a  nymph,  of  whom  m 
bom  Olympus;  Charidia,  a  nymph,  of  whoi 
Alcanus ;  Chloris,  who  was  the  wife  of  Ampyca 
of  whom  Mopsus  was  bom ;  Cotonia,  the  daughti 
of  Lesbus,  of  whom  Polymedes;  Hippodamii 
the  daughter  of  Anicetus;  Chrysagenia,  A 
daughter  of  Peneus,  of  whom  was  Ix>m  lU 
saeus. 

CHAP.  XXn.  —  VILE  TRANSFORMATION  OF  JUPim 

''  There  are  also  innumerable  adulteries  oi 
his,  of  which  no  of&pring  was  the  result,  whid 
it  were  tedious  to  enumerate.  But  axaaof 
those  whom  we  have  mentioned,  he  violatBC 
some  being  transformed,  like  a  magidan.  h 
short,  he  seduced  Antiope,  the  daughter  of  Njio 
tens,  when  tumed  into  a  satyr,  and  of  her  wm 
bom  Amphion  and  Zethus;  Alcmene,  iritfi 
changed  into  her  husband  Amphitryon,  and  df 
her  was  bom  Hercules;  iSgina,  the  daug^ 
of  Asopus,  when  changed  into  an  eag^,  fli 
whom  i^cus  was  bom.  So  also  he  defilei 
Ganymede,  the  son  of  Dardanus,  being  chai^ 
into  an  eagle ;  Manthea,  the  daughter  of  Fhsxm^ 
when  changed  into  a  bear,  of  whom  was 
Arctos ;  Danae,  the  daughter  of  Acrisius, 
changed  into  gold,  of  whom  Perseus ;  £1 
the  daughter  of  Phoenix,  changed  into  a  buD, 
whom  were  bom  Minos,  Rhadamanthus, 
Sarpedon ;  Eurymedusa,  the  daughter  of 
laus,  being  changed  into  an  ant,  of  whom 
midon ;  Thalia,  the  nymph,  being  changed  ii 
a  vulture,  of  whom  were  bom  the  Padisd, 
Sicily ;  Imandra,  the  daughter  of  Geneanos, 
Rhodes,  being  changed  into  a  shower; 
opeia,  being  changed  into  her  husband 
and  of  her  was  bom  Anchinos;  Leda, 
daughter  of  Thestius,  being  changed  into 
swan,  of  whom  was  bom  Helen ;  and  again 
same,  being  changed  into  a  star,  and  of  her 
bom  Castor  and  Pollux ;  Lamia,  being 
into  a  lapwing ;  Mnemosyne,  being  changed  ii 
a  shepherd,  of  whom  were  bom  the  nine 
Nemesis,  being  changed  into  a  goose ;  the 
mian  Semele,  being  changed  into  fire,  and  rfl 
was  bom  Dionysius.  By  his  own  daughter  < 
he  begot  Persephone,  whom  also  herself  he 
filed,  being  changed  into  a  dragon. 

CHAP.  XXm. — WHY  A  GOD? 

"  He  also  committed  adultery  with  Enir 
the  wife  of  his  own  uncle  Oceanus,  and 


200 


RECOGNITIONS  OF  CLEMENT. 


of  those  to  whom  they  are  consecrated.  But 
were  one  abstaining  torn  one  thing,  and  another 
from  another,  by  doing  honor  to  one  of  the  gods, 
they  incur  the  anger  of  all  the  rest ;  and  there- 
fore, if  they  would  conciliate  them  aU,  they  must 
abstain  from  all  things  for  the  honout  of  all,  so 
that,  being  self-condemned  by  a  just  sentence 
before  the  day  of  judgment,  tiiey  should  perish 
by  a  most  wretched  death  through  starvation. 

CHAP.  XXVm. — BUTTRESSES  OF  GENTIUSM. 

**But  let  us  return  to  our  purpose.  What 
reason  is  there,  yea,  rather,  what  madness  pos- 
sesses the  minds  of  men,  that  they  worship  and 
adore  as  a  god,  a  man  whom  they  not  only  know 
to  be  impious,  wicked,  profane  —  I  mean  Jupiter 

—  incestuous,  a  parricide,  an  adulterer,  but  even 
proclaim  him  publicly  as  such  in  their  songs  in 
the  theatres?  Or  if  by  means  of  these  deeds 
he  has  deserved  to  be  a  god,  then  also,  when 
they  hear  of  any  murderers,  adulterers,  parricides, 
incestuous  persons,  they  ought  to  worship  them 
also  as  gods.  But  I  cannot  understand  why  they 
venerate  in  him  what  they  execrate  in  others." 
Then  Peter  answered ;  **  Since  you  say  that  you 
cannot  understand  it,  learn  of  me  why  they  ven- 
erate wickedness  in  him.  In  the  first  place,  it  is 
that,  when  they  themselves  do  like  deeds,  they 
may  know  that  they  shall  be  acceptable  to  him,  in- 
asmuch as  they  have  but  imitated  him  in  his  wick- 
edness. In  the  second  place,  because  the  ancients 
have  left  these  things  skilfully  composed  in  their 
writings,  and  elegantly  engrafted  in  their  verses. 
And  now,  by  the  aid  of  youthful  education, 
since  the  knowledge  of  these  things  adheres  to 
their  tender  and  simple  minds,  it  cannot  without 
difficulty  be  torn  from  them  and  cast  away." 

CHAP.  XXDC.  —  ALLEGOfOES. 

When  Peter  had  said  this,  Niceta  answered : 
"  Do  not  suppose,  my  lord  Peter,  but  that  the 
learned  men  of  the  Gentiles  have  certain  plaus- 
ible arguments^  by  which  they  support  those 
things  which  seem  to  be  blameworthy  and  dis- 
graceful. And  this  I  state,  not  as  wishing  to 
confirm  their  error  (for  far  be  it  from  me  that 
such  a  thing  should  ever  come  into  ray  thought)  ; 
but  yet  I  know  that  there  are  amongst  the  more 
intelligent  of  them  certain  defences,  by  which 
they  are  accustomed  to  support  and  colour  over 
those  things  which  seem  to  be  absurd.  And  if 
it  please  you  that  I  should  state  some  of  them 

—  for  I  am  to  some  extent  acquainted  with 
them  —  I  shall  do  as  you  order  me."  And  when 
Peter  had  given  him  leave,  Niceta  proceeded  as 
follows. 

CHAP.  XXX.  —  GOSMOGONy  OF  ORPHEUS. 

Hfieeks  which  is 
■•Hauity, 


is  based  upon  many  authorities,  but 
two,  Orpheus  and  Hesiod.'  Now  thei 
are  divided  into  two  parts,  In  respec 
meaning, — that  is,  the  literal  and  the  a) 
and  the  vulgar  crowd  has  flocked  to  1 
but  all  the  eloquence  of  the  philosoj 
learned  men  is  expended  in  admirati 
allegorical.  It  is  Orpheus,  then,  who 
at  first  there  was  chaos,  eternal,  unbou 
produced,  and  that  from  it  all  things  w 
He  says  that  this  chaos  was  neither 
nor  light,  neither  moist  nor  dry,  neithi 
cold,  but  that  it  was  all  things  mixed 
and  was  always  one  unformed  mass ;  } 
length,  as  it  were  after  the  manner  of  a 
it  brought  forth  and  produced  fiiom  itsel 
double  form,  which  had  been  wrough 
immense  periods  of  time,  and  which 
masculo-feminine,  a  form  concrete  frx>n 
trary  admixture  of  such  diversity ;  and 
is  the  principle  of  all  things,  which  can 
matter,  and  which,  coming  forth,  effects 
ration  of  the  four  elements,  and  mac 
of  the  two  elements  which  are  first, 
air,  and  earth  of  the  others,  earik  at 
and  of  these  he  says  that  all  things  nov 
and  produced  by  a  mutual  participatioi 
So  far  Orpheus. 

CHAP.  XXXI. — HESIOD'S  COSMOGO 

"  But  to  this  Hesiod  adds,  that  after 
heaven  and  the  earth  were  made  imi 
from  which  he  says  that  those  eleven 
duced  (and  sometimes  also  he  speak 
as  twelve)  of  whom  he  makes  six  male 
females.  And  these  are  the  names  tha 
to  the  males :  Oceanus,  Coeus,  Crius,  ] 
lapetus,  Chronos,  who  is  also  called  Sat 
the  names  of  the  females  are :  The 
Themis,  Mnemosyne,  Tethys.*  And  thi 
they  thus  interpret  allegorically.  The 
the  number  is  eleven  or  twelve  :  that  i 
nature  itself,  which  also  they  would  hi 
called  Rhea,  from  flowing  ;  and  they  sa 
other  ten  are  her  accidents,  which  also 
qualities ;  yet  they  add  a  twelfth,  namelj 
who  with  us  is  cadled  Saturn,  and  him 
to  be  time.3  Therefore  they  assert  tl 
and  Rhea  are  time  and  matter ;  and  th 
they  are  mixed  with  moisture  and  ■  dry 
and  cold,  produce  all  things. 

CHAP.  XXXn. — ALLEGORICAL  INTERPRI 

"  She  therefore  (Rhea,  or  nature),  i 
produced,  as  it  were,  a  certain  bubble  i 
been  collecting  for  a  long  time;  and 


i«-«9. 


RECOGNITIONS   OF  CLEMENT. 


ot  t%ieus  aaa  luebs.'    m 


204 


RECOGNITIONS  OF   CLEMENT. 


P 


doings;  in  some  measure  also,  if  possible,  by 
deeds  of  mercy  towards  the  poor,  to  help  their 
penitence :  for  by  these  means  pardon  will  be 
more  easily  bestowed,  and  mercy  will  be  sooner 
i^own  to  die  merciful. 

CHAP.  XLIV.  —  EARNESTNESS. 

"  But  if  he  who  comes  to  repentance  is  of 
more  advanced  age,  he  ought  the  more  to  give 
thanks  to  God,  because,  having  received  the 
knowledge  of  the  truth,  after  all  the  violence  of 
carnal  lust  has  been  broken,  there  awaits  him  no 
fight  of  contest,  by  which  to  repress  the  pleasures 
of  the  body  rising  against  the  mind.  It  remains, 
therefore,  that  he  be  exercised  in  the  learning  of 
the  truth,  and  in  works  of  mercy,  that  he  may 
bring  forth  fruits  worthy  of  repentance ;  and  that 
he  do  not  suppose  that  the  proof  of  conversion 
is  shown  by  length  of  time,  but  by  strength  of 
devo.tion  and  of  purpose.  For  minds  are  mani- 
fest to  God ;  and  He  does  not  take  account  of 
times,  but  of  hearts.  For  He  approves  if  any 
one,  on  hearing  the  preaching  of  the  truth,  does 
not  delay,  nor  spend  time  in  negligence,  but  im- 
mediately, and  if  I  may  say  so,  in  the  same  mo- 
ment, abhorring  the  past,  begins  to  desire  things 
to  come,  and  bums  with  love  of  the  heavenly 
kingdom. 

CHAP.  XLV.  —  ALL  OUGHT  TO  REPENT. 

"  Wherefore,  let  no  one  of  you  longer  dis- 
semble nor  look  backwards,  but  willingly  ap- 
proach to  the  Gospel  of  the  kingdom  of  God. 
Let  not  the  poor  man  say,  When  I  shall  become 
rich,  then  I  shall  be  converted.  God  does  not 
ask  money  of  you,  but  a  merciful  heart  and  a  pious 
mind.  Nor  let  tiie  rich  man  delay  his  conver- 
sion by  reason  of  worldly  care,  while  he  thinks 
how  he  may  dispose  the  abundance  of  his  fruits ; 
nor  say  within  himself, '  What  shall  I  do  ?  where 
shall  I  bestow  my  fruits  ? '  Nor  say  to  his  soul, 
•  Thou  hast  much  goods  laid  up  for  many  years ; 
feast  and  rejoice.'  For  it  shall  be  said  to  him, 
*Thou  fool,  this  night  thy  soul  shall  be  taken 
from  thee,  and  whose  shall  those  things  be  which 
thou  hast  provided  ?  * '  Therefore  let  every  age, 
■every  sex,  every  condition,  haste  to  repentance, 
that  they  may  obtain  eternal  life.  Let  the  young 
be  thankful  that  they  put  their  necks  under  the 
yoke  of  discipline  in  the  very  violence  of  their 
desires.  The  old  also  are  themselves  praise- 
worthy, because  they  change  for  the  fear  of  God, 
the  custom  of  a  long  time  in  which  they  have 
been  unhappily  occupied. 

CHAP.  XLVL — THE  SURE  WORD  OF  PROPHECY. 

''  Let  no  one  therefore  put  off.    Let  no  one 

wax  18  there  for  delaying 


to  do  well?  Or  are  you  afiaid,  lest,  wh 
have  done  well,  you  do  not  find  the  rev 
you  supposed?  And  what  loss  will  you 
if  you  do  well  without  reward  ?  Wocdd  n 
science  alone  be  sufficient  in  this?  But 
find  as  you  anticipate,  shall  you  not  recei% 
things  for  small,  and  eternal  for  temporal 
I  say  this  for  the  sake  of  the  unbelieving 
the  things  which  we  preach  are  as  we 
them ;  because  they  cannot  be  otherwis< 
they  have  been  promised  by  the  propheti< 


ti 


CHAP.   XLVn.  —  "A  FArrHFUL  SAYING,  i 


WORTHY  OF    ALL  ACCEPTATION." 

"  But  if  any  one  desires  to  learn  exa( 
truth  of  our  preaching,  let  him  come  t< 
and  let  him  ascertain  what  the  true  Prop 
and  then  at  length  all  doubtfulness  will  o 
him,  unless  with  obstinate  mind  he  resis 
things  which  he  finds  to  be  true.  For  th 
some  whose  only  object  it  is  to  gain  the 
in  any  way  whatever,  and  who  seek  pn 
this  rather  than  their  salvation.  These 
not  to  have  a  single  word  addressed  to  tht 
both  the  noble  word  suffer  injury,  and  cc 
to  eternal  death  him  who  is  guilty  of  the 
done  to  it.  For  what  is  there  in  resp 
which  any  one  ought  to  oppose  our  pres 
or  in  respect  of  which  the  word  of  our  pn 
is  found  to  be  contrary  to  the  belief  of  y 
true  and  honourable  ?  It  says  that  the  G 
Father,  the  Creator  of  all,  is  to  be  honov 
also  His  Son,  who  alone  knows  Him  ai 
will,  and  who  alone  is  to  be  believed  con< 
all  things  which  He  has  enjoined.  For  H 
is  the  law  and  the  Lawgiver,  and  the  ri^ 
Judge,  whose  law  decrees  that  God,  the  I 
all,  is  to  be  honoured  by  a  sober,  chaste,  ji 
merciful  life,  and  that  all  hope  is  to  be 
in  Him  alone. 

CHAP.  XLVm.  —  ERRORS  OF  THE  PHIL060I 

"  But  some  one  will  say  that  precepts 
sort  are  given  by  the  philosophers  also.' 
ing  of  the  kind  :  for  they  do  indeed  give 
mandments  concerning  justice  and  sobrie 
they  are  ignorant  that  God  is  the  recoin 
of  good  and  evil  deeds ;  and  therefore  the 
and  precepts  only  shun  a  public  accus< 
cannot  purify  the  conscience.  For  why 
one  fear  to  sin  in  secret,  who  does  not  knc 
there  is  a  witness  and  a  judge  of  secret  t 
Besides,  the  philosophers  in  their  precep 
that  even  the  gods,  who  are  demons,  are 
honoured ;  and  this  alone,  even  if  in  ott 
spects  they  seemed  worthy  of  approbation, 
ficient  to  convict  them  of  the  most  dread! 

3  [Compare  the  argument  of  Ckrnent,  m    m 
against  the  philoeophen,  in  Homily  VL  aOb— -R.] 


206 


RECOGNITIONS  OF  CLEMENT. 


[Book 


mons,  he  dismissed  the  crowds,  while  they  gave 
thanks  and  praised  God,  charging  them  to  come 
to  the  same  place  on  the  following  days  also  for 
the  sake  of  hearing.  And  when  we  were  to- 
gether at  home,  and  were  preparing  to  eat,  one 
entering  told  us  that  Appion  Pleistonices,'  with 
Anubion,  were  lately  come  from  Antioch,  and 
were  lodging  with  Simon.*  Then  my  father, 
when  he  heard  this,  rejoiced,  and  said  to  Peter : 
"  If  you  permit  me,  I  should  like  to  go  and  sa- 
lute Appion  and  Anubion,  for  they  are  great 
friends  of  mine ;  and  perhaps  I  shall  be  able  to 
persuade  Anubion  to  dispute  with  Clement  on 
the  subject  of  genesis."  Then  Peter  said  :  "  I 
consent ;  and  I  commend  you,  because  you  re- 
spect your  friends.  But  consider  how  all  things 
occur  to  you  according  to  your  wish  by  God's 
providence ;  for,  behold,  not  only  have  t/i€  ob- 
jects of  proper  affection  been  restored  to  you 
by  the  appointment  of  God,  but  also  the  pres- 
ence of  your  friends  is  arranged  for  you."  Then 
said  my  father :  "  Truly  I  consider  that  it  is  so 
as  you  say."  And  when  he  had  said  this,  he 
went  away  to  Anubion. 

CHAP.   Lm.  —  A  TRANSFORMATION. 

But  we,  sitting  with  Peter  the  whole  night, 
asking  questions,  and  learning  of  him  on  many 
subjects,  remained  awake  through  very  delight 
in  his  teaching  and  the  sweetness  of  his  words ; 
and  when  it  was  daybreak,  Peter,  looking  at  me 
and  my  brothers,  said  :  "  I  wonder  what  has  be- 
fallen your  father."  And  while  he  was  speaking 
my  father  came  in,  and  found  Peter  speaking  to 
us  about  him.  And  when  he  had  saluted  he 
began  to  apologize,  and  to  explain  the  reason 
why  he  had  remained  abroad.  But  we,  looking 
at  him,  were  horrified ;  for  we  saw  on  him  the 
face  of  Simon,  yet  we  heard  the  voice  of  our 
father.  And  when  we  shrank  from  him,  and 
cursed  him,  my  father  was  astonished  at  our 
treating  him  so  harshly  and  barbarously.  Yet 
Peter  was  the  only  one  who  saw  his  natural 
countenance ;  and  he  said  to  us  :  "  Why  do  you 
curse  your  father?"  And  we,  along  with  our 
mother,  answered  him :  "  He  appears  to  us  to 
be  Simon,  though  he  has  our  father's  voice." 
Then  Peter :  "  You  indeed  know  only  his  voice, 
which  has  not  been  changed  by  the  sorceries ; 
but  to  me  also  his  face,  which  to  others  appears 
changed  by  Simon's  art,  is  known  to  be  that  of 
your  father  Faustinianus."     And  looking  at  my 

^  The  name  is  generally  written  Apion.  The  meaning  of  Pleis- 
looieea  k  doabdbl,  kiimi  nppoatng  that  it  indicates  his  birthplace, 
mmmmm  \Am.  u%v    .  w»*  ■■    ■  laiW  it  u  tiken  Bs  an  epithet,  and  it  will 

_ ._  ■•  coplcaf.    [See  Homily 

*^  fiiUofvin  that  homily 

-■ay  XX. 

teoBclu- 


father,  he  said :  ''The  cause  of  the  dismay  • 
your  wife  and  your  sons  is  this,  —  the  appe 
ance  of  your  countenance  does  not  seem  to 
as  it  was,  but  the  fisu:e  of  the  detestable  Sim 
appears  in  you." 

CHAP.  UV.  —  EXOTEMENT  IN  ANTIOCH. 

And  while  he  was  thus  speaking,  one  of  tfao 
returned  who  had  gone  before  to  Antioch,  ai 
said  to  Peter :  ''  I  wish  you  to  know,  my  k) 
Peter,  that  Simon  at  Antioch,  doing  many  sig 
and  prodigies  in  public,  has  inculcated  upi 
the  people  nothing  but  what  tends  to  exd 
hatred  against  you,  calling  you  a  magician, 
sorcerer,  a  murderer;  and  to  such  an  ezte 
has  he  stirred  up  hatred  against  you,  that  tb 
greatly  desire,  if  they  can  find  you  anywhei 
even  to  devour  your  fiesh.  And  therefore  i 
who  were  sent  before,  seeing  the  city  great 
moved  against  you,  met  together  in  secret,  ai 
considered  what  ought  to  be  done. 

CHAP.   LV. — A  STRATAGEM. 

''  And  when  we  saw  no  way  of  getting  cot  € 
the  difficulty,  there  came  Cornelius  the  centi 
rion,  being  sent  by  Csesar  to  the  president  o 
Caesarea  on  public  business.  Him  we  sent  fi 
alone,  and  told  him  the  reason  why  we  were  ad 
rowful,  and  entreated  him  that,  if  he  coold  dl 
anything,  he  should  help  us.  Then  he  mail 
readily  promised  that  he  would  straightway  |4 
him  to  flight,  if  only  we  would  aid  Ips  pM 
And  when  we  promised  that  we  would  be  actni 
in  doing  everything,  he  said, '  Caesar  has  ordeic^ 
sorcerers  to  be  sought  out  and  destroyed  in  th) 
city  of  Rome  and  through  the  provinces,  and  i 
great  number  of  them  have  been  already  dil 
stroyed.  I  shall  therefore  give  out,  through  Oi| 
friends,  that  I  am  come  to  apprehend  that  mapj 
cian,  and  that  I  am  sent  by  Caesar  for  this  p^ 
pose,  that  he  may  be  punished  with  the  rest  d 
his  fraternity.  Let  your  people,  therefore,  ^ 
arc  with  him  in  disguise,  intimate  to  him,  as  I 
they  had  heard  it  from  some  quarter,  that  I  d 
sent  to  apprehend  him ;  and  when  he  heais  thi 
he  is  sure  to  take  to  flight  Or  if  you  think  dl 
anything  better,  tell  me.  Why  need  I  say  mwe? 
It  was  so  done  by  those  of  ours  who  were  wid 
him,  disguised  for  the  purpose  of  acting  as  splQ 
on  him.  And  when  Simon  learned  that  this 
come  upon  him,  he  received  the  informatioo 
a  great  kindness  conferred  upon  him  by 
and  took  to  flight.  He  therefore  departed 
Antioch,  and,  as  we  have  heard,  came 
with  Athenodorus. 

CHAP.   LVI.  —  SIMON'S   DESIGN   IN   THE 

MATION. 

"  All  we,  therefore,  who  went  before  yoa,t^ 
sidered  that  in  the  meantime  you  dioakl  not 


208 


RECOGNITIONS  OF  CLEMENT. 


[Booi 


shall  have  sul)scrvcil  the  designs  which  we  have 
in  view,  then  I  shall  restore  to  you  the  true  form 
of  your  countenance ;  on  condition,  however, 
that   you  fir^t  des|)atch  what  I  shall  command 
you."     Ami  when  my  father  promised  that  he 
\\o\\\k\  with  all  his  might  fulfil  everything  that  he 
niiglit  charge  him  with,  provided  only  that  he 
might  rci'over  his  own  countenance,  Peter  thus 
hogan  :  "  You  have  heanl  with  your  own  ears, 
tl\at  one  of  those  wlio  had  l)een  sent  before  has ' 
rciurneil  tmm  Antioch,  and  told  us  h^w  Simon,  | 
while  he  w;is  there,  stirred  up  the   multitudes 
.ig.iinst   mo,  and   inflamed  the  whole  cit>'  into; 
hatred  of  me.  declaring  that  I  am  a   magician, : 
A\\\\  a  munlcrer.  and  a  deceiver,  so  that  they  are " 
eager,  if  they  see  me,  even  to  eat  my  flesh.     Do 
then'fon*  what  I  tell  you :  leave  Clement  with 
iiu\  m\k\  go  iHMore  us  to  Antioch.  with  your  wife, 
and  your   s^tus  Kaustus  and  Faustinus.     And  I 
shall  also  send  others  with  you.  whom  I  think 
fii.  who  sh.Ul  ol^sene  whatsoever  I  command 
them. 

our.  i:ci.  —  A  MINE  r»iv.. 

"  When  therefore  \\v,i  come  with  them  to  An- 
tux*h.  .IS  yo".:  w;'.l  Iv  thou*; hi  to  Ix*  Simon,  stand 
!!'.  a  'j^v.M'.c  i^lace.  and  prvvlaim  your  repentance. 
•  1  Simon  J.vvl.iix*  to  vou.  and  cor.fess 


:>.a:  a'.'.  :ha:  I  xv.d  concor.iin*:  IVier  was  talse : 


•.^T  Si»  «s  :'.c::her  a  s<\i;u'er.  nor  a  nugician.  nor 


•\  •  t.v 


a  :u;:rv'.ori*r.  nor  a:".)  of  :hc  ih-.v.pii  :hat  I  spoke 
aj;ai::s:  h::u  ;  V.::  1  xi.d  .ill  those  th:?.i:s  under 


^  .  w*^ 


•.■.». 


.    .%. ...     .  \      «  •  . 


... 

\*  -  .  •    ^     *   •  «  ■*  H  •  . 


.^M... 


U 


^    ^M 


•  ahV    .  .C^ 


«  .  .  ^a..%a«a* 


^     .    ■ 


.*    ^   -      -J» 


'a.     .a        •   .- V^.     -.       «  ^^J^*    ■       *C_^ 


■-N 


■•    ^        •-.  . 


..    •   >l 


the  place."  And  Peter  gave  him  further  instn 
tion,  saying :  "  When  therefore  you  come  to  1 
place,  and  see  the  people  ttiroed  by  your  d 
course,  and  laying  aside  their  hatred,  and  retiu 
ing  to  their  longing  for  me,  send  and  tell  n 
and  I  shall  come  immediately ;  and  when  I  con 
I  shall  without  delay  set  you  free  from  this  straoi 
countenance,  and  restore  to  you  your  own,  whi* 
is  known  to  all  your  friends."  And  having  sa 
this,  lie  ordered  my  brothers  to  go  with  hii 
and  at  the  same  time  our  mother  Matthidia,  ai 
some  of  our  friends.  But  my  mother  refiised 
go  along  with  him,  and  said  :  "  It  seems  as  if 
should  be  an  adulteress  if  I  were  to  associa 
with  the  countenance  of  Simon ;  but  if  I  I 
compelled  to  go  along  with  him,  it  is  at  j 
events  impossible  that  I  can  lie  in  the  same  Ix 
with  him ;  but  I  do  not  know  if  I  can  conse 
even  to  go  with  him."  And  when  she  stoat 
refused,  Anubion  began  to  exhort  her,  sayiq 
'*  Belie^-e  me  and  Peter.  But  does  not  en 
his  voice  persuade  you  that  he  is  your  husfaan 
Faustinianus,  whom  truly  I  love  not  less  than  yt 
do  ?  And.  in  short,  I  also  m}3elf  shall  comewil 
you."  And  when  Anubion  had  said  this,  n 
mother  promised  that  she  would  go  with  him. 

CH.\P.   LXm.  —  A  VIOCS   FRAITD. 

Then  said  I :  '*  God  arranges  our  affidis  to  oi 
likir.^  :  for  we  have  with  us  Anubion  an  astrob 
j:er.  with  whosi.  if  we  come  to  Antioch,  we  sU 
dispute  with  all  eamesmess  on  the  subject  d 
OTNESis."  And  when  our  Either  had  set  o^ 
aft;fr  the  r.:iii'.e  cf  the  ni^hi.  with  those  i4mA 
Teter  r.ii  crdire\f  to  accora pony  him,  andvit 
Ar.ur:.^n  :  in  the  n:c~n^.  before  Peter  went  li 
the  d.>v' js::n.  thv>se  men  reramed  who  M 
c.^r.'.vve..:  S:n::n.  namely  Appion  and  Athowto 
r-5.  an.:  c^me  to  us  mc-iinng  after  my  fiithe^ 
?-t  Titer,  when  he  w-is  infomed  of  tlueirooflt 
--C.  crier;£-i  :h*n:  to  enter.  And  when 
»^::^   seate-i.  ±?-v  askec.  "^^'here  is  Fa 

"We  do  not 
:  he  went  to 
inim.     Bat 
:v:r7.r.^   >i~:n   c;in:«e  -n-^-iirln^  for  him; 
:<:a j>e  w^  ci*'?  i^n:  =c  ins*^r.  I  know  not^ 


_^*^B  •• 


J^ 


vi^ 


*  J  .^.  ^ .  ^  I 


.:  r.»;  ss»i  ±a;  he  w^s  Fai 


■•v-  . 


■f. ' 


■  _  ■  ■ 


■,---  .-J    -.•- 


r"-:  *";n   n«-':*:iiT  z^^jr^-sri   '"-m    he  went 
*  T::sel:"    iixi  ajteim^iris  be  ve:::  avav  towanbl 


,  r"-*.? 


—  A   OraCPTtTTTCX  IX  LYKG. 


—  *   ."-*.S3    .'•'    ,VV?v-5>V»\ 


■j'v:  •■  riis^i  X  its 


i  those  who 


*  5^' 


t    ^ 


\Z!ii 


.  ::i'i 


^^"hv  did  von 

Aihenodons 
my  father  Fz 


\  ucxn.] 


RECOGNITIONS  OF  CLEMENT. 


211 


ikesf  ikitigs  ieing  kfuntm^  Ptter  ordered  the 
k  io  meet  on  ^/oUomng  day;  and  having 


f 

0 


The  ofdinatioa  of  ft  bUiop  at  And- 
ftn  ftbwmlhy.    It  Ji  unHkdy  diftt  ettn  tiy 
woidd  vcntun  to  woovo  dit  pravioui  cnil* 
Ib  dwt  dt^i^Raj 


ordained  one  of  his  followers  as  bishops  and  oth- 
ers  as  presbyters^  he  baptized  also  a  great  number 
of  people^  and  restored  to  heaWi  all  who  had  been 
distressed  wUh  sicknesses.^ 


tjUt 


oocmt  onl^  in  OM  Mik 


INTRODUCTORY  NOTICE  TO  THE  CLEMENTINE  HOMILIES 

[BY  THE  REV.  THOMAS  SMITH,  D.D.] 


We  have  already  given  an  account  of  the  CUmenHnes  m  the  Introductory  Notice  to  the  Recog- 
nitions^  All  that  remains  for  us  to  do  here,  is  to  notice  the  principal  editions  of  the  HoMtUes. 
rhe  first  edition  was  published  by  Cotelerius  in  his  collection  of  the  Apostolic  Fathers,  from  a 
Qoanuscript  in  the  Royal  Library  at  Paris,  the  only  manuscript  of  the  work  then  known  to  exist 
He  derived  assistance  from  an  epitome  of  the  work  which  he  found  in  the  same  library.  The 
text  of  Cotelerius  was  revised  by  Clericus  in  his  edition  of  Cotelerius,  but  more  carefully  by 
Schwegler,  Stuttgart,  1847.  The  Paris  ms.  breaks  off  in  the  middle  of  the  fourteenth  chapter  of 
of  the  nineteenth  book. 

In  1853  (Gottingen)  Dressel  published  a  new  recension  of  the  Homilies,  having  found  a  com- 
plete manuscript  of  the  twenty  Homihes  in  the  Ottobonian  Library  in  Rome.  In  1859  (Leipzig) 
be  published  an  edition  of  two  Epitomes  of  the  Homilies,  —  the  one  previously  edited  by  Tume- 
bus  and  Cotelerius  being  given  more  fiilly,  and  the  other  appearing  for  the  first  time.  To  these 
Epitomes  were  appended  notes  by  Frederic  Wieseler  on  the  Homilies.  The  last  edition  of  the 
Clementines  is  by  Paul  de  Lagarde  (Leipzig,  1865),  which  has  no  new  sources,  is  pretentious,  but 
£ar  from  accurate. 

*  [The  reader  is  referred  to  the  Introductory  Notice  prefixed  to  tfaisedition  of  the  Qementiiie  literature  for  a  brief  summary  of  the  views 
TCspectiiig  the  relatioos  of  the  two  principal  works.  The  footnotes  throughout  will  aid  in  making  a  compariaoo.  The  preparation  of  these 
BQits  has  strengthened  tha  aonnction  of  the  writer  that  the  JtMogmtmu  are  not  drpendrnl  on  the  Jicmiiigt,  but  that  the  reverM  may  be 

913 


EPISTLE   OF   PETER  TO  JAMES. 


217 


CIS  not  be  destroyed  himself?  "  The  elders, 
refore,  being  pleased  with  the  sentiments  of 
nesy  exclaimed,  "  Blessed  be  He  who,  as  fore- 
ing  all  things,  has  graciously  appointed  thee 
our  bishop ; "  and  when  they  had  said  this^ 


we  all  rose  up,  and  prayed  to  the  Father  and 
God  of  aU,  to  whom  be  glory  for  ever.    Amen.* 


*  [Rufinus,  in  hit  pre&oe  to  the  lUcogniHonit  makes  no  aUusion 
to  this  letter.  — R.] 


EPISTLE    OF    CLEMENT    TO    JAMES. 


Clkhent  to  James,  the  lord,'  and  the  bishop  even  to  him  who  has  journeyed  with  me 

of  bishops,  who  rules  Jemsalem,  the  Holy  church  the  beginning  to  the  end,  and  thus  has  het 

of  the  Hebrews,  and  the  churches  everywhere  my  homilies  —  who,  in  a  tvord,  having  '. 

excellently  founded  by  the  providence  of  God,  share  in  all  my  trials,  has  been  found  sted 

with  the  elders  and  deacons,  and  the  rest  of  the  the  laith ;  whom  I  have  found,  above  all  c 

brethren,  peace  be  always.  pious,  pUl^thropic,  pure,  learned,  chaste, 
upright,  laige-hearted,  and  striving  gene 

CHAP.  I.  — petzr's  hartyrdoh.  to  bear  the  ingratitude  of  some  of  the  ca: 

Be  it  known  to  you,  my  lord,  that  Simon,  who,  "^"^     Wherefore  I  communicate  to  hi] 

for  the  sake  of  the  true  faith,  and  the  most  sure  P^vkt  of  binding  and  loosing  so  thai  wi 

foundation  of  his  doctrine,  was  set  apart  to  be  ^P^'i^  »  everything  which  he  shall  ordain 

the  foundation  of  the  Church,  and  for  this  end  ^"^h'  "  shall  be  decreed  m  the  heavens, 

was  by  Jesus  Himself,  with  His  truthful  mouth,  "e  shall  bmd  what  ought  to  be  bound,  and 

named  Peter,  the  first-fruits  of  our  Urd,  the  w"^*  °^&^^  W  ^e  loosed,  as  knowmg  the  i 

first  of  the  aposdes ;  to  whom  first  the  Father  *"«  Church.     Therefore  hear  hmj,  as  kn 

revealed  the  Son;  whom  the  Christ,  with  good  ^'^^  he  who  gneves  Ae  president  of  the 

reason,  blessed ;  the  called,  and  elect,  and  asso-  ^ins  against  Chnst,  and  offends  the  Father 

ciate  at  table  and  in  the  joumeyings  o/  Christ;  Wherefore  he  shaU  not  live;  and  there! 

the   excellent   and   approved  disciple,  who,  as  becomes  him  who  presides  to  hold  the  pi 

being  fittest  of  all,  was  commanded  to  enlighten  «  physician,  and  not  to  cherish  the  rage 

the  darker  part  of  the  world,  namely  the  West,  "rational  beast" 
and  was  enabled  to  accomplish  it, — and  to  what 

extent  do  I  lengthen  my  discouree,  not  wishing  '^"*'''  "i-  — "O'-o  episcopari. 

to  indicate  what  is  sad,  which  yet  of  necessity,  While  he  thus  spoke,  I  knelt   to   fain 

though  reluctandy,  I  must  tell  you, —  he  him-  entreated   him,  declining   the    honour  ar 

self,  by  reason  of  his  immense  love  towards  men,  authority  of  the  chair.    But  he  answered  : ' 

having  come  as  far  as  Rome,  clearly  and  publicly  ceming  this  matter  do  not  ask  me  ;  for 

testifying,  in  opposition  to  the  wicked  one  who  seemed  to  me  to  be  good  that  thus  it  b 

withstood  him,  that  there  is  to  be  a  good  King  all  the  more  if  you  decline  it.     For  this 

over  all  the  world,  while  saving  men  by  his  God-  has  not  need  of  a  presumptuous  man,  ami 

inspired  doctrine,  himself,  by  violence,  exchanged  of  occupying  it,  but  of  one  pious  in  conda 

this  present  existence  for  life.  deeply  skilled  in  the  word  of  God,    But 
me  a  better  than  yourself,  who  has  travellec 

CHAP.  n. — ORDINATION  OP  CLEHBNT.  with  me,  and  has  heard  more  of  my  diso 

But  about  that  time,  when  he  was  about  to  ^^  "^^  learned  better  the  regulations  . 

die,  the  brethren  being  assembled  together,  he  Church,  and  I  shaU  not  force  you  to  d 

suddenly  seized  my  hand,  and  rose  up,  and  said  ^S^^t  yo"'  "^"-     ^"1  it  wiD  not  be  m 

in  presence  of  the  church :  "  Hear  me,  brethren  PO""^'  ^  show  me  your  supenor ;  for  yi 

and  fellow-servants.    Since,  as  I  have  been  taught  ^^e  choice  first-frmts  of  the  inultitudes 

by  the  Lord  and  Teacher  Jesus  Christ,  whose  through  me       However,  consider  this  fi 

apostle  I  am,  the  day  of  my  death  is  approach-  *at  if  you  do  not  undertake  the  admuuS 

ing,  I  lay  hands  upon  this  Clement  as  your  bish-  of  ^^  Church,  through  fear  of  the  danga 

op ;  and  to  him  I  entrust  my  chair  of  discourse,  Y"^  "^V  ^  ^"^  ">**  y?",  ^^  '°°^'  "^ 

. have  it  in  your  power  to  help  the  godly,  in 

>  Man|ininiii*"tiHL<nd'>bn)t)Kr.'  So  It  muu  ban  been  In  as  it  were,  at  sca  and  In  danger,  aod  Will : 
S  aSZ^r-  JtSS  SSS.  iSl?*i''S.S=;  ;'=;.■>,  providing  only  for  your  o™  inttrest,  > 

>iu  iwUdc  hen:  com.  c^).  B  uid  ihe  opcDios  KDUsa  o(  tiic  for  the  common  advantage  of  alL     But 

CridS'-^rfcj'i^"^^"'""'              """^  behoves  you  altogether  W  undertake  the  c 


221  EPISTLE  OF  CLEMENT  TO  JAMES. 


224 


THE   CLEMENTINE  HOMILIES. 


[HOMI 


does  it  profit  me  now  to  distress  myself  gratu- 
itously? And  immediately  after  this  another 
reasoning  assailed  me;  for  I  said.  Shall  I  not 
have  something  worse  to  suiTer  then  than  that 
which  distresses  me  now,  if  I  have  not  lived 
piously ;  and  shall  I  not  be  delivered  over,  ac- 
cording to  the  doctrines  of  some  philosophers, 
to  Pyriphlegethon  and  Tartarus,  like  Sisyphus,  or 
Tityus,  or  Ixion,  or  Tantalus,  and  be  punished 
for  ever  in  Hades?  But  again  I  replied,  saying : 
But  there  are  no  such  tihings  as  these.  Yet 
again  I  said  :  But  if  there  be  ?  Therefore,  said 
I,  since  the  matter  is  uncertain,  the  safer  plan  is 
for  me  rather  to  live  piously.  But  how  shall  I  be 
able,  for  the  sake  of  righteousness,  to  subdue 
bodily  pleasures,  looking,  as  I  do,  to  an  uncer- 
tain hope?  But  I  am  neither  fully  persuaded 
what  is  that  righteous  thing  that  is  pleasing  to 
God,  nor  do  I  know  whether  the  soul  is  immortal 
or  mortal.  Neither  can  I  find  any  well-estab- 
lished doctrine,  nor  can  I  abstain  from  such  de- 
batings. 

CHAP.  V.  —  A  RESOLUTION. 

What,  then,  am  I  to  do,  unless  this  ?  I  shall  go 
into  Egypt,  and  I  shall  become  friendly  with  the 
hierophants  of  the  shrines,  and  with  the  proph- 
ets ;  and  I  shall  seek  and  find  a  magician,  and 
persuade  him  with  large  bribes  to  effect  the  call- 
ing up  of  a  soul,  which  is  called  necromancy,  as 
if  I  were  going  to  inquire  of  it  concerning  some 
business.  And  the  inquiry  shall  be  for  the  pur- 
pose of  learning  whether  the  soul  is  immortal. 
But  the  answer  of  the  soul  that  it  is  immortal 
shall  not  give  me  the  knowledge  fh)m  its  speak- 
ing or  my  hearing,  but  only  from  its  being  seen ; 
so  that,  seeing  it  with  my  very  eyes,  I  may  have 
a  self-sufficient  and  fit  assurance,  from  the  very 
fact  of  its  appearing,  that  it  exists ;  and  never 
again  shall  the  uncertain  words  of  hearing  be 
able  to  overturn  the  things  which  the  eyes  have 
made  their  own.  However,  I  submitted  this 
very  plan  to  a  certain  companion  who  was  a  phi- 
losopher ;  and  he  counselled  me  not  to  venture 
upon  it,  and  that  on  many  accounts.  "  For  if," 
said  he,  "  the  soul  shall  not  listen  to  the  magi- 
cian, you  will  live  with  an  evil  conscience,  as 
having  acted  against  the  laws  which  forbid  the 
doing  of  these  things.  But  if  it  shall  listen  to 
him,  then,  besides  your  living  with  an  evil  con- 
science, I  think  that  matters  of  piety  will  not  be 
promoted  to  you  on  account  of  your  making  this 
attempt.  For  they  say  that  the  Deity  is  angry 
with  those  who  disturb  souls  after  their  release 
from  the  body."'  And  I,  when  I  heard  this, 
became  indeed  more  backward  to  undertake 
such  a  thing,  but  I  did  not  abandon  my  original 
plan ;  but  I  was  distressed,  as  being  hindered  in 
the  execution  of  it 


m  ipiMi  1/km  iBtt  la  tiw  CO!  responding  passage  of 


CHAP.  VI.  —  TIDINGS  PROII  JUDAA. 

And,  not  to  discuss  such  matters  to  yoa 
long  speech,  while  I  was  occupied  with  such 
sonings  and  doings,  a  certain  report,  takinj 
rise  in  the  spring-time,'  in  the  reign  of  Tib< 
Caesar,  gradually  grew  everywhere,  and 
through  the  world  as  truly  the  good  tiding! 
God,  being  unable  to  stifle  the  counsel  of  < 
in  silence.  Therefore  it  everywhere  bee 
greater  and  louder,  saying  that  a  certain  On 
Judaea,  beginning  in  the  spring  season, 
preaching  to  the  Jews  the  kingdom  of  the  in 
ble  God,  and  saying  that  whoever  of  them  m 
reform  his  manner  of  living  should  enjoy  it  i 
in  order  that  He  might  be  believed  that 
uttered  these  things  full  of  the  Godhead, 
wrought  many  wonderful  miracles  and  signs 
His  mere  command,  as  having  received  po 
from  God.  For  He  made  the  deaf  to  hear, 
blind  to  see,  the  lame  to  walk,  raised  up 
bowed  down,  drove  away  every  disease,  put 
flight  every  demon;  and  even  scabbed  lq> 
by  only  looking  on  Him  from  a  distance,  w 
sent  away  cured  by  Him ;  and  the  dead  be 
brought  to  Him,  were  raised ;  and  there  i 
nothing  which  He  could  not  do.  And  as  ti 
advanced,  so  much  the  greater,  through  the 
rival  of  more  persons,  and  the  stronger  grew- 
say  not  now  the  report,  but  —  the  tru A  of  t 
thing ;  for  now  at  length  there  were  meetingi 
various  places  for  consultation  and  inquiiy  ai 
who  He  might  be  that  had  appeared,  and  «l 
was  His  purpose. 

CHAP.  VII. — THE  GOSPEL  IN  ROXB. 

And  then  in  the  same  year,  in  the  anto 
season,  a  certain  one,  standing  in  a  public  pbi 
cried  and  said,  "  Men  of  Rome,  hearken.  T 
Son  of  God  is  come  in  Judaea,  proclaiming  en 
nal  life  to  all  who  will,  if  they  shall  live  accfli 
ing  to  the  counsel  of  the  Fadier,  who  hath  sc 
Him.  Wherefore  change  your  manner  of  1 
from  the  worse  to  the  better,  fh>m  things  to 
poral  to  things  eternal ;  for  kiiow  ye  that  tli^ 
is  one  God,  who  is  in  heaven,  whose  world  ] 
unrighteously  dwell  in  before  His  righteous  ell 
But  if  ye  be  changed,  and  live  according  to  fl 
counsel,  then,  being  bom  into  the  othermd 
and  becoming  eternal,  ye  shall  enjoy  His J9 
speakable  good  things.  But  if  ye  be 
ing,  your  souls,  after  the  dissolution  of  the 
shall  be  thrown  into  the  place  of  fire, 
being  punished  eternally,  they  shall  xtjpal^ 
their  unprofitable  deeds.  For  eveiy  one, 
term  of  repentance  is  the  present  life."  I  d 
fore,  when  I  heard  these  things,  was 
because  no  one  among  so  great  multitudes^  1 


3  [This  clause  is  represented  in  the  Rwcapdtimu 
"  which  took  its  rise  in  the  regions  of  Hatb  Eatt.**— B*] 


228  THE   CLEMENTINE   HOMILIES.  [Homm 

thought  true  or  false,  according  to  the  power  of        chap.  xxi.  —  unalterable  conviction. 
him  who  advocates  it ;  so  that  doctrines  do  not       y/^^^^  ^le  had  thus  spoken,  I  answered :  "  No 

appear  as  they  are,  but  take  the  appearance  of  do  I  thank  God ;  for  as  I  wished  to  be  coi 

being  or  not  being  truth  or  falsehood  from  those  winced,  so  He  has  vouchsafed  to  me.    Howcw 

who  advocate  them.'    On  this  account  the  whole  so  far  as  concerns  me,  be  you  so  &r  witfaa 

business  of  religion  needed  a  true  prophet,  that  anxiety  that  I  shall  never  doubt ;  so  much 

he  might  tell  us  things  that  are,  as  they  are,  and  t^^t  if  you  yourself  should  ever  wish  to  rem 

how  we  must  believe  concerning  all  things.    So  ^e  from  the  prophetic  doctrine,  you  shouU 

that  it  is  first  necessary  to  test  the  prophet  by  ^e  able,  so  well  do  I  know  what  I  have  rcc 

every  prophetic  sign,  and  having  ascertained  that  ^nd  do  not  think  that  it  is  a  great  thing 

he  is  true,  thereafter  to  believe  him  in  every  promise  you  that  I  shaU  never  doubt ;  for  ii_ 

thing,  and  not  to  sit  in  judgment  upon  his  several  j  myself,  nor  any  man  who  has  heard  youfi 

sayings,  but  to  receive  them  as  certain,  being  course  concerning  the  Prophet,  can  ever  dc 

accepted  indeed  by  seeming  faith,  yet  by  sure  ^f  ^^e  true  doctrine,  having  first  heard  and 

judgment    For  by  our  mitial  proof,  and  by  stnct  derstood  what  is  the  trudi  of  the  p 

inquiry  on  every  side,  all  things  are  received  with  announcement     Wherefore  have  confi< 

right  reason.    Wherefore  before  all  things  it  is  ^^  God-willed  dogma ;  for  every  art  of 

necessary  to  seek  after  the  true  Prophet,  because  ^ess  has  been  conquered.    For  against  pi 

without  Him  it  is  impossible  that  any  certainty  neither  arts  of  discourses,  nor  tricks  of  soi 

can  come  to  men.  ^^j,  syllogisms,  nor  any  other  contrivance^ 

,  prevail  anything ;  that  is,  if  he  who  has  h 

CHAP.  XX.  —PETER  s  SATrsFACTioN  WFTH  ^^^  ^^  Prophet  really  is  desirous  of  truth, 

CLEMENT.  ^^g  ^^^  g.^^  j^^g^  ^^  aught  elsc  under 

And,  at  the  same  time,  he  satisfied  me  by  ex-  of  truth.    So  that,  my  lord  Peter,  be  not 

pounding  to  me  who  He  is,  and  how  He  is  found,  certed,  as  though  you  had  presented  the  i 

and  holding  Him  forth  to  me  as  truly  to  be  good  to  a  senseless  person;  for  you  have 

found,  showing  that  the  truth  is  more  manifest  sented  it  to  one  sensible  of  the  &vour,  and 

to  the  ear  by  the  discourse  of  the  prophet  than  cannot  be  seduced  from  the  truth  that  has " 

things  that  are  seen  with  the  eye ;  so  that  I  was  committed  to  him.     For  I  know  that  it  is 

astonished,  and  wondered  that  no  one  sees  those  those  things  which  one  wishes  to  receive  qiw 

things  which  are  sought  after  by  all,  though  they  and  not  to  attain  slowly.     Therefore  I  knoirl 

lie  before  him.     However,  having  written  this  i  should  not  despise,  on  account  of  the  q 

discourse  concerning  the  Prophet  by  his  order,  ness  wi/A  which  I  have  got  if,  what  has 

he  caused  the  volume  to  be  despatched  to  you  committed  to  me,  what  is  incomparable,  and  ^ 

from  Caesarea  Stratonis,  saying  that  he  had  a  alone  is  safe." 
charge  from  you  to  send  his  discourses  and  his 
acts  year  by  year.'    Thus,  on  the  very  first  day,  chap.  xxn.  —  thanksgiytng. 

beginning  only  concerning  the  prophet  of  the       ^^hen  I  had  thus  spoken,  Peter  said :  «I . 

mith    he  confirmed  me  m  every  respect ;  and  ^^^  ^^  ^^  ^^7^^  ^^^^^  ^ 

hen  he  spoke  thus.  "Henceforth  give  heed  to  satisfaction.  For  I  am  truly  pleased  to  ta 
he  discussions  that  take  place  between  me  and  ^^^  apprehend  what  is  the  greatnml 

those  on  the  other  side ;  and  even  if  I  come  off  {         "g        ^       ^  f  if  j  ^ 

ata  disadvantage  lam  not  afi^d  of  your  ever  sUd  ever  wish- which  Ckd  forbid -to  tS 
doubting  of  the  truth  that  has  been  delivered  to  ^^^         ^^  ^^^^^^  ^^^     j  3^^  ^^  ^ 
you,  knowing  well  that  I  seem  to  be  beaten  but  ^^  ^^^^^^         ^^  ^^  to-morrow  to  at 

l''\^^^T'^^  ^^  ^^  ^f  "^^^Tf  ^"^  "'  upon  me  in  the  discussions  with  the  adven 
by  the  Prophet.     However,  I  hope  not  to  come  ^^  to-morrow  I  have  one  with  Simon  Mi 
off  m  our  mquines  at  a  disadvantage  with  men  ^^^  ^^^    ^^^^^  ^      ^^  ^^  ^^^^ 
who  have  undei^tandmg-I  mean  lovers  of  truth,  ^^^  J  ^^  .^  ^         j^^  ^^^^  ^ 

who  are  able  to  knowwhat  discourses  are  specious  |^     rtake;3  and  haVing  blessed  the  food. 

artificial,  and  pleasant,  and  what  are  unartificial  ^J      ^^^^  ^^^^  J^^  ^-       ^^^ 

and  simple,  trusting  only  to  the  truth  thaf  ts  ^^^^^  |^       ^^  ^  ^^^^^^  J^^  ^^^ 

conveyed  through  them." went  on  to  tay:  "May  God   grant  yoa 

>  [Comp.  Recoenitions,  i.  i6,  where  the  discourse  is  more  fully  things  to  bc  made  like  unto  me,  and  haviogl 

*'''*'"The'toct  is  pn)babl7  corrupt  or  defective.    As  it  stands,  gram-  baptized,  tO  partake  of  the  SamC  table  With 

maiicaJly  Peter  writes  the  discourse  and  sends  it,  and  yet  "by  hU  And   having   thuS  Spoken,  he  enjoined   mC  I 

order     must  also  apply  to  Peter.    The  j?n-<i^//f;»«u  make  Qement  ^  ^      c  •    j    ^j i.    j*i -     - 

write  the  book  and  send  it.    Tlte  passage  U  deemed  important,  and  b  tO   reSt  ;    for  nOW  maeeo   my    EKXllly  natOIC 

CSSSS'Ir  ^r^^^^^:.\  l^^'  ^«=S.^5LSf  sanded  sleep. 


R.]  *  [Coinp.HoiiuIyXm.4«Kli?Mtfm)ewfw,i.s9.— B.] 


240 


THE  CLEMENTINE  HOMILIES, 


[HOMILT 


blaspheme  His  Holy  Spirit,  through  His  love 
towards  him  He  brings  the  soul  to  Himself  by 
reason  of  His  love  towards  it.  And  although  it 
be  sinful,  it  is  His  nature  to  save  it,  after  it  has 
been  suitably  punished  for  the  deeds  it  hath 
done.  But  if  anyone  shall  deny  Him, or  in  any 
other  way  be  guilty  of  impiety  against  Him,  and 
then  shall  repent,  he  shall  be  punished  indeed 
for  the  sins  he  hath  committed  against  Him,  but 
he  shall  be  saved,  because  he  turned  and  lived. 
And  perhaps  excessive  piety  and  supplication 
shall  even  be  delivered  from  punishment,  igno- 
rance being  admitted  as  a  reason  for  the  pardon 
of  sin  after  repentance.*  But  those  who  do  not 
repent  shall  be  destroyed  by  the  punishment  of 
fire,  even  though  in  all  other  things  they  are 
most  holy.  But,  as  I  said,  at  an  appointed  time 
a  fifth  *  part,  being  punished  with  eternal  fire, 
shall  be  consumed.  For  they  cannot  endure 
for  ever  who  have  been  impious  against  the  one 
God. 

CHAP.  VII. —  WHAT  IS  IMPIETY? 

"  But  impiety  against  Him  is,  in  the  matter  of 
religion,  to  die  saying  there  is  another  God, 
whether  superior  or  inferior,  or  in  any  way  say- 
ing that  there  is  one  besides  Him  who  really  is. 
For  He  who  truly  is,  is  He  whose  form  the  body 
of  man  bears ;  for  whose  sake  the  heaven  and 
all  the  stars,  though  in  their  essence  superior, 
submit  to  serve  him  who  is  in  essence  inferior, 
on  account  of  the  form  of  the  Ruler.  So  much 
has  God  blessed  man  above  all,  in  order  that, 
loving  the  Benefactor  in  proportion  to  the  mul- 
titude of  His  benefits,  by  means  of  this  love  he 
may  be  saved  for  the  world  to  come. 

CHAP.   VIII. —  WILES  OF  THE  DEVIL. 

"  Therefore  the  love  of  men  towards  God  is 
sufficient  for  salvation.  And  this  the  wicked 
one  knows ;  and  while  we  are  hastening  to  sow 
the  love  towards  Him  which  makes  immortal 
in  the  souls  of  those  who  from  among  the  Gentiles 
are  ready  to  believe  in  the  one  and  only  God, 
this  wicked  one,  having  sufficient  armour  against 
the  ignorant  for  their  destruction,  hastens  to  sow 
the  supposition  of  many  gods,  or  at  least  of  one 
greater,  in  order  that  men,  conceiving  and  being 
persuaded  of  what  is  not  wisdom,  may  die,  as  in 
the  crime  of  adultery,  and  be  cast  out  from  His 
kingdom. 

CHAP.  IX.  —  UNCERTAINTY    OF  THE    SCRIPTURES. 

"  Worthy,  therefore,  of  rejection  is  every  one  who 
is  willing  so  much  as  to  hear  an)'thing  against  the 
monarchy  of  God ;  but  if  any  one  dares  to  hear 
anything  against  God,  as  trusting  in  the  Scrip- 
tuxcSy  let  Imn  first  of  all  consider  with  me  that 

>  Tli«  frt  — nifciily  cornipt 


if  any  one,  as  he  pleases,  form  a  dogma  agi 
able  to  himself,  and  then  caiefoUy  search 
Scriptures,  he  will  be  able  to  produce  many  1 
timonies  fh>m  them  in  favour  of  the  dogma  t 
he  has  formed.  How,  then,  can  confidence 
placed  in  them  against  God,  when  what  ev 
man  wishes  is  found  in  them? 

CHAP.  X.  —  SIMON'S  INTBMTIOM. 

"Therefore  Simon,  who  is  going  to  disc 
in  public  with  us  to-morrow,  is  bold  against  1 
monarchy  of  God,  wishing  to  produce  nu 
statements  from  these  Scriptures,  to  die  eff 
that  there  are  many  gods,  and  a  certain  one  1 
is  not  He  who  made  this  world,  but  who  is  sq 
rior  to  Him ;  and,  at  the  same  time,  he  is  goi 
to  offer  many  scriptural  proo&.  But  we  also  c 
easily  show  many  passages  from  them  that  I 
who  made  the  world  alone  is  God,  and  til 
there  is  none  other  besides  Him.  But  if  B 
one  shall  wish  to  speak  otherwise,  he  also  dM 
be  able  to  produce  proofe  firom  them  at  k 
pleasure.  For  the  Scriptures  say  all  manner  f 
things,  that  no  one  of  those  who  inquire  a 
gratefully  may  find  the  truth,  but  sim/fy  wli 
he  wishes  to  find,  the  truth  being  reserved  i 
the  grateful ;  now  gratitude  is  to  preserve  (R 
love  to  Him  who  is  the  cause  of  our  being. 

CHAP.  XI.  —  DISTINCTION    BETWEEN   PREmcnOl 

AND   PROPHECY. 

"  Whence  it  must  before  all  things  be  ksod 
that  nowhere  can  truth  be  found  tmless  frool 
prophet  of  truth.  But  He  is  a  true  Pro[W 
who  always  knows  all  things,  and  even  M 
thoughts  of  all  men,  who  is  without  sin,  as  bdi 
convinced  respecting  the  judgment  of  Go( 
Wherefore  we  ought  not  simply  to  consider  ifl 
specting  His  foreknowledge,  but  whether  Hi 
foreknowledge  can  stand,  apart  from  other  dOM 
For  physicians  predict  certain  things,  havii^Af 
pulse  of  the  patient  as  matter  submitted  to  1 
and  some  predict  by  means  of  having  foii|i») 
some  by  having  sacrifices,  and  others  by 
many  various  matters  submitted  to  them; 
these  are  not  prophets. 

CHAP.  XIL  —  THE  SAME. 

''But  if  any  one  should  say  that  the 
knowledge  shanm  by  these  predictions  is 
to  that  foreknowledge  which  is  really  impl 
he  were  much  deceived.  For  he  only  d( 
such  things  as  being  present,  and  diat  if 
speaks  truth.  However,  even  these  things  I 
ser>'iceable  to  me,  for  they  establish  that  da 
is  such  a  thing  as  foreknowledge.  But  the  fa 
knowledge  of  the  one  true  Prophet  docs  i 
only  know  things  present,  but  stretches  < 
prophecy  without  limit  as  £sff  as  the  worid 


248 


THE  CLEMENTINE  HOMILIES. 


[HomLn 


perceive  that  which  is  reasonable  in  the  Scrip- 
tures?' He  makes  the  understanding  of  him 
stronger  who  voluntarily  judges  soundly. 

CHAP.  LI.  —  HIS  TEACHING  CONCERNING  THE 

LAW. 

**  And  His  sending  to  the  scribes  and  teachers 
of  the  existing  Scriptures,  as  to  those  who  knew 
the  true  things  of  the  law  that  then  was,  is  well 
known.  And  also  that  He  said, '  I  am  not  come 
to  destroy  the  law,' '  and  yet  that  He  appeared 
to  be  destroying  it,  is  the  part  of  one  intimating 
that  the  things  which  He  destroyed  did  not  be- 
long to  the  law.  And  His  saying,  '  The  heaven 
and  the  earth  shall  pass  away,  but  one  jot  or  one 
tittle  shall  not  pass  from  the  law,"  intimated 
that  the  things  which  pass  away  before  the 
heaven  and  the  earth  do  not  belong  to  the  law 
in  reality. 

CHAP.  LIL  —  OTHER  SAYINGS  OF  CHRIST. 

"  Since,  then,  while  the  heaven  and  the  earth 
still  stand,  sacrifices  have  passed  away,  and  king- 
doms, and  prophecies  among  those  who  are  bom 
of  woman,  and  such  like,  as  not  being  ordinances 
of  God ;  hence  therefore  He  says, '  Every  plant 
which  the  heavenly  Father  has  not  planted  shall 
be  rooted  up.'  *  Wherefore  He,  being  the  true 
Prophet,  said, '  I  am  the  gate  of  life ;  *  he  who 
entereth  through  me  entereth  into  life,'  there 
being  no  other  teaching  able  to  save.  Wherefore 
also  He  cried,  and  said,  *  Come  unto  me,  all  who 
labour,'  5  that  is,  who  are  seeking  the  truth,  and 
not  finding  it ;  and  again,  *  My  sheep  hear  my 
voice  ; '  **  and  elsewhere,  *  Seek  and  find,'  ^  since 
the  truth  does  not  lie  on  the  surface. 

CHAP.  LIII.  —  OTHER  SAYINGS  OF  CHRIST. 

'*  But  also  a  witnessing  voice  was  heard  from 
heaven,  saying,  *This  is  my  beloved  Son,  in 
whom  I  am  well  pleased ;  hear  Him.*  ^  And  in 
addition  to  this,  willing  to  convict  more  fully  of 
error  the  prophets  from  whom  they  asserted  that 
they  had  learned.  He  proclaimed  that  they  died 
aesiring  the  truth,  but  not  having  learned  it,  say- 
ing, *  Many  prophets  and  kings  desired  to  see 
what  ve  see,  and  to  hear  what  vou  hear ;  and 
verily  I  say  to  you,  they  neither  saw  nor  heard.* 9 
Still  further  He  said,  '  I  am  he  concerning  whom 
Moses  prophesied,  saying,  A  Prophet  shall  the 
Lord  our  Ck)d  raise  unto  you  of  your  brethren, 
hke  unto  me  :  Him  hear  in  all  things  ;  and  who- 
soever will  not  hear  that  Prophet  shall  die.* 

«  Matt.  T,  IT. 

*  Matt.  V.  1&. 
'  Matt.  XT.  13. 
4  lohn  X.  9. 
s  Man.xi.a8. 

*  Joha  X.  3. 


10 


%i^^ 


CHAP.  LTV, — OTHER    SAYINGS. 

"  Whence  it  is  impossible  without  His  te 
ing  to  attain  to  saving  truth,  though  one  se< 
for  ever  where  the  tifiing  that  is  sought  is 
But  it  was,  and  is,  in  the  word  of  our  J* 
Accordingly,  He,  knowing  the  true  things  ol 
law,  said  to  the  Sadducees,  asking  on  what 
count  Moses  permitted  to  many  seven,"  "  M 
gave  you  commandments  according  to 
hard-heartedness ;  for  from  the  beginning  it 
not  so :  for  He  who  created  man  at  first,  n 
him  male  and  female.' " 

CHAP.   LV.  —  TEACHING  OF  CHRIST. 

''But  to  those  who  think,  as  the  Script 
teach,  that  God  swears,  He  said, '  Let  youi 
be  yea,  and  nay,  nay;  for  what  is  more 
these  is  of  the  evil  one.' ''  And  to  those 
say  that  Abraham  and  Isaac  and  Jacob  are  d 
He  said,  '  God  is  not  of  the  dead,  but  of 
hving.'  '^  And  to  those  who  suppose  that 
tempts,  as  the  Scriptures  say,  He  said,  ' 
tempter  is  the  wicked  one,'  '5  who  also  tem 
Himself.  To  those  who  suppose  that  God « 
not  foreknow.  He  said,  'For  your  heav 
Father  knoweth  that  ye  need  all  these  th 
before  ye  ask  Him.*  '^  And  to  those  who 
lieve,  as  the  Scriptures  say,  that  He  does  nol 
all  things.  He  said,  '  Pray  in  secret,  and  ; 
Father,  who  seeth  secret  things,  will  rei 
you.*  '7 

CHAP.   LVI. — TEACHING  OF  CHRIST. 

"And  to  those  who  think  that  He  is  not  g 
as  the  Scriptures  say.  He  said,  '  From  whic 
you  shall  his  son  ask  bread,  and  he  will 
him  a  stone ;  or  shall  ask  a  fish,  and  he  will 
him  a  serpent  ?  If  ye  then,  being  evil,  kno 
give  good  gifts  to  your  children,  how  much  r 
shall  your  heavenly  Father  give  good  thing 
those  who  ask  Him,  and  to  those  who  do 
will !  *  »*  But  to  those  who  affirmed  that  He 
in  the  temple.  He  said, '  Swear  not  by  hea 
for  it  is  God's  throne ;  nor  by  the  earth,  for 
the  footstool  of  His  feet'  '^  And  to  those 
supposed  that  God  is  pleased  with  sacrifices 
said,  *  God  wishes  mercy,  and  not  sacrifice 
—  the  knowledge  of  Himself,  and  not  holoca 

CHAP.   LVn. — TEACHING  OF  CHRIST. 

"  But  to  those  who  are  persuaded  that  I 
e\'il,  as  the  Scriptures  say.  He  said,  'Call 

^\  [A  curious  confusion  of  two  Go^el  naixatms,  mistakii 
significance  of  both.  —  R.] 
12  Matt.  xix.  8;  Mark  x.  5, 6. 
«3  Matt.  ▼.  ^7. 

^  Matt.  xxu.  33:  MarkxiL  97;  Lokenc  38^ 
'5  Perhaps  Matt.  xiii.  99. 
«*  .Matt.  vi.8,3a. 
>'  Man.  Ti.  6. 
'•  Matt,  vii  9-1X. 
«9  Matu  T.  34,  35. 
»  Matt.  iz.  13,  m.  7.    [Goa9wHoi.^6w~R.] 


264  THE  CLEMENTINE  HOMILIES. 


nghtly  regarded  as  the  sister  of  Zeus,  in  respect  j,  thorougnly ;  and  that  the  more  thai  thi. 
of  her  ongm  from  the  same  substance,  but  as  ,he  first  time  I  have  heard  it.  And  ih 
his  spouse,  as  being  inferior  hke  a  wife.  ^^j,  ^^^^^  ^^at  I  am  not  ignorant  of  these 

'Thfiidfh  dhabee        ^        epitomizc  what  you  have  said,  and 

emiiicd  in  iht  iraMiaiinn.  LobK^^f^jK  "  ai™' prime-,"*  He"  .  In  their  order,  as  I  have  heard  them  from 
-iSdie ■'■*"""''*'""' "    ^""'"''    '•n''"";"  "^    *•*«'"■ ;  the    allegorical   interpretations  of  those 

I  ^"T^""*^"™'''' !'■""■'  y^"  ^''^^   omitted."    And   Appion  said 

*  [With  chain.  S-io  compare  ftnywnfwfu.i.  ]i,  34.  — R.]  |  SO." 


268 


THE   CLEMENTINE   HOMILIES. 


[Homily  VU 


HOMILY   VIL 


CHAP.   I.  —  PETER  ADDRESSES  THE  PEOPLE. 

And  on  the  fourth  day  of  our  stay  in  Tyre,' 
Peter  went  out  about  daybreak,  and  there  met 
hira  not  a  few  of  the  dwellers  round  about,  with 
very  many  of  the  inhabitants  of  Tyre  itself,  who 
cried  out,  and  said,  "God  through  you  have 
mercy  upon  us,  God  through  you  heal  us ! " 
And  Peter  stood  on  a  high  stone,  that  all  might 
see  him ;  and  having  greeted  them  in  a  godly 
manner,  thus  began  :  — 

CHAP.   IL  —  REASON  OF  SDION'S  POWER. 

"God,  who  created  the  heavens  and  the 
whole  universe,  does  not  want  occasion  for  the 
salvation  of  those  who  would  be  saved.  Where- 
fore let  no  one,  in  seeming  evils,  rashly  charge 
Him  with  unkindness  to  man.  For  men  do  not 
know  the  issue  of  those  things  which  happen  to 
them,  nay,  suspect  that  the  result  will  be  evil ; 
but  (k)d  knows  that  they  will  turn  out  well.  So 
is  it  in  the  case  of  Simon.  He  is  a  power  of 
the  left  hand  of  God,  and  has  authority  to  do 
harm  to  those  who  know  not  God,  so  that  he 
has  been  able  to  involve  you  in  diseases ;  but 
by  these  very  diseases,  which  have  been  per- 
mitted to  come  upon  you  by  the  good  providence 
of  God,  you,  seeking  and  finding  him  who  is 
able  to  cure,  have  been  compelled  to  submit 
to  the  will  of  God  on  the  occasion  of  the  cure  of 
the  body,  and  to  think  of  believing,  in  order 
that  in  this  way  you  may  have  your  souls  as  well 
as  your  bodies  in  a  healthy  state. 

CHAP.  III.  —  THE  REMEDY. 

**  Now  I  have  l>een  told,  that  after  he  had 
sacrificed  an  ox  he  feasted  you  in  the  middle 
of  the  foRun.  and  that  you,  being  carried  away 
^•ith  much  wine,  made  friends  with  not  onlv  the 
evil  demons,  but  their  prince  also,  and  that  in 
this  way  the  most  of  you  were  seized  by  these 
sicknesses,  unwittingly  draNxing  upon  yourselves 
with  your  own  hands  the  sword  of  destruction. 
For  the  demons  would  never  have  had  |x>wcr  over 
you,  had  not  you  first  sup|x.*d  with  their  prince. 
For  thus  iTom  the  Ix^i^innini:  was  a  law  laid  bv 
God,  the  Creator  o\  all  things,  on  each  of  the 
two  princes,  him  of  the  right  hand  and  him  of 
the  Ictt.  thai  neither  should  have  jx^wer  over 
anv  one  wiioin  thev  mi^ht  wish  to  Ivenefit  or  to 
hurt,  unless  first  he  had  sat  down  at  the  s^une 
table  witli  them.  As,  then,  when  you  part<.)ok 
of  meat  orTercvi  to  idols,  vou  In^canie  servants  to 


the  prince  of  evil,  in  like  manner,  if  you 
from  these  things,  and  flee  for  refuge  to 
through  the  good   Prince  of  His  right 
honouring    Him  without    sacrifices,   by 
whatsoever  He  wills,  know  of  a  truth  that 
only  will  your  bodies  be  healed,  but  your 
also  will  become  healthy.     For  He  only,  d< 
ing  with  His  left  hand,  can  quicken  with 
right;   He  only  can  both  smite  and  raise 
fisdlen. 

CHAP.  IV.  —  THE  GOLDEN  RULE. 

"  \\Tierefore,  as  then  ye  were  deceived  by 
forerunner  Simon,  and  so  became  dead 
souls  to  God,  and  were  smitten  in  yoiu" 
so  now,  if  you  repent,  as  I  said,  and  submit 
those  things  which  are  well- pleasing  to  God, 
may  get  new  strength  to  your  bodies,  and 
cover  your  soul's  health.  And  the  things 
are  well-pleasing  to  God  are  these :  to  prq^] 
Him,  to  ask  from  Him,  recognising  that 
the  giver  of  all  things,  and  gives  with 
nating  law ;  to  abstain  from  the  table  of 
not  to  taste  dead  flesh,  not  to  touch  blood; 
be  washed  from  all  pollution ;  and  the  rest 
one  word,  —  as  the  God-fearing  Jews  have 
do  you  also  hear,  and  be  of  one  mind  in 
bodies ;  let  each  man  be  minded  to  do  to 
neighbour  those  good  things  he  wishes  fix 
self.  And  you  may  all  find  out  what  is  goo 
holding  some  such  conversation  as  the  foi 
with  vourselves  :  You  would  not  like  to  be 
dered  ;  do  not  murder  another  man  :  you 
not  like  your  wife  to  be  seduced  by  another; 
not  you  commit  adultery :  you  would  not 
any  of  your  things  to  be  stolen  from  you ; 
nothing  from  another.  And  so  unders 
by  yourselves  what  is  reasonable,  and  dckof 
you  will  become  dear  to  God,  and  will  ol 
healing  ;  othen^ise  in  the  life  which  now  is 
bodies  will  be  tormented,  and  in  that  wl 
to  come  your  souls  will  be  punished."  * 

CHAP.   v. — PETER    DEPARTS    FX)R   SIDOS. 

After  Peter  had  spent  a  few  days  in  t< 
them  in  this  way,  and   in  healing  them, 
were  luptized.     And   after  that,'  all  sat 
together  in  the  market-places  in  sackcloth 
asiios.  grieving  because  of  his  other 
works,  and   repenting  their  former  sins. 


>  .  The  hiitoik-jd  ^W:jitl»  of  this  Homily  also  hive  no  puaUel  in 


*  [  Wit^  this  discourse  respecting  Simon»  compare  J?«cM 
ii-  6-1 S.  Bu;  the  statements  respectung  Simon's  power  and  n 
of  K  are  ir.uch  >:ron^r  than  here.  —  R.J 

*  We  ha^-e  adv>pted  Wieseler's  emendation.  The  lot 
tniBsLned  thus:  "  And  after  that,  among  his  other  voodroa 
all  the  rest  ^who  had  not  been  bapdaed)  sat  down/'  etc 


270 


THE  CLEMENTINE   HOMILIES. 


[Hoi 


of  you,  then,"  said  Peter,  "  either  hold  conver- 
sation with  these  sorcerers,  or  have  any  thing  to 
do  with  them."  And  as  soon  as  the  people 
heard  this  concise  command,  they  took  up  sticks, 
and  pursued  them^  till  they  had  driven  them 
wholly  out  of  the  town.  And  they  who  were 
sick  and  possessed  with  devils  came  and  cast 
themselves  at  Peter's  feet.  And  he  seeing  all 
this,  and  anxious  to  free  them  from  their  terror, 
said  to  them  :  — 


CHAP.  XI. — THE  WAV  OF  SALVATION. 


it 


Were  I  able  to  cause  earthquakes,  and  do 
all  that  I  wish,  I  assure  you  I  would  not  destroy 
Simon  and  his  friends  (for  not  to  destroy  men 
am  I  sent) ,  but  would  make  him  my  friend,  that 
he  might  no  longer,  by  his  slanders  against  my 
preaching  the  truth,  hinder  the  salvation  of 
many.  But  if  you  believe  me,  he  himself  is  a 
magician ;  he  is  a  slanderer ;  he  is  a  minister  of 
evil  to  them  who  know  not  the  truth.  There- 
fore he  has  power  to  bring  diseases  on  sinners, 
having  the  sinners  themselves  to  help  him  in  his 
power  over  them.  But  I  am  a  servant  of  God 
the  Creator  of  all  things,  and  a  disciple  of  His 
Prophet  who  is  at  His  right  hand.  Wherefore 
I,  being  His  apostle,  preach  the  truth :  to  serve 


a  good  man  I  drive  away  diseases,  for 
second  messenger,  since  first  the  disea 
but  after  that  the  healing.  By  diat  evi 
magician,  then,  you  were  stricken  wit 
because  you  revolted  from  God.  By  n 
believe  on  Him  ye  shaU  be  cured :  an^ 
ing  had  experience  that  He  is  able,  you 
to  good  works,  and  have  your  souls  sav 

CHAP.  Xn. — PETER  GOES  TO  BYBLU! 

TRIPOLIS. 

As  he  said  these  things,  aU  fell  on  th 
before  his  feet.  And  he,  lifting  up  his 
heaven,  prayed  to  God,  and  heal^  th( 
his  simple  prayer  alone.  And  he  remx 
many  days  in  Beyrout ;  but  after  he  h 
tomed  many  to  the  service  of  the  one 
had  baptized  them,  and  had  set  ove: 
bishop  from  the  elders  who  were  wit! 
went  to  Byblus.  And  when  he  came  t 
learned  that  Simon  had  not  waited  for 
a  day,  but  had  gone  straightway  to 
he  remained  there  only  a  few  days; 
that  he  had  healed  not  a  few,  and 
them  in  the  Scriptures,  he  followed  ii 
track  to  Tripolis,  preferring  to  pursue  h 
than  flee  from  him. 


HOMILY   VIIL 


CHAP.  I.  —  PETER'S  ARRIVAL  AT  TRIPOUS. 

Now,  as  Peter  was  entering  Tripolis,*  the 
people  from  Tyre  and  Sidon,  Berytus  and  By- 
blus, who  were  eager'  to  get  instruction,  and 
many  from  the  neighbourhood,  entered  along  with 
him ;  and  not  least  were  there  gatherings  of  the 
multitudes  from  the  city  itself  wishing  to  see  him. 
Therefore  there  met  with  us  in  the  suburbs  the 
brethren  who  had  been  sent  forth  by  him  to  as- 
certain as  well  other  particulars  respecting  the 
city,  as  the  proceedings  of  Simon,  and  to  come 
and  explain  them.  They  received  him,  and 
conducted  him  to  the  house  of  Maroones.^ 

CHAP.   II. — PETER'S  THOUGHTFULNESS. 

But  he,  when  he  was  at  the  very  gate  of  his 
lodging,  turned  round,  and  promised  to  the 
multitudes  that  after  the  next  day  he  would  con- 
verse with  them  on  the  subject  of  religion.     And 

>  [For  the  general  parallelum  of  Homilies  VIII. -XI.  with  Recopiu 
/fbft/y  iv-vi.,  see  (botnote  on  Recognitunu'xy.  i.  Homilies  VIH., 
IX..  contain  matter  included  in  the  single  discourse  of  Recognitions, 
book  iv.— R.] 

*  Lit. :  More  willing  to  learn  than  the  others, 

s  ["  Maro"  in  Recognitions^  iv.  The  resemblance  between  that 
teok  and  this  Homily  is  quale  marked.  — R.] 


when  he  had  gone  in,  the  forerunners 
lodgings  to  those  who  had  come  with  hi 
the  hosts  and  the  entertainers  did  not 
of  the  desire  of  those  who  sought  h( 
But  Peter,  knowing  nothing  of  this,  bei 
by  us  to  partake  of  food,  said  that  he  ^ 
himself  partake  until  those  who  had  a 
him  were  settled.  And  on  our  assui 
that  this  was  already  done,  all  having 
them  eagerly  by  reason  of  their  affectioi 
him,  so  that  those  were  grieved  beyond 
who  had  no  guests  to  entertain,  —  Pete 
this,  and  being  pleased  with  their  eage 
thropy,  blessed  them  and  went  out,  an 
bathed  in  the  sea,  partook  of  food  with 
runners ;  and  then,  the  evening  having 
slept. 

CHAP.  m.  —  A  CONVERSATION  INTERR1 

But  awaking  about  the  second  cock 
he  found  us  astir.  We  were  in  all  sixl 
Peter  himself,  and  I  Clement,  Nio 
Aquila,  and  the  twelve  who  had  prea 
Having  therefore  saluted  us,  he  said, ' 

4  fComp.  Recognitions,  rr.  3.-— IL] 


28o  THE  CLEMENTINE  HOMILIES.  [HomiltX. 


HOMILY    X. 

CHAP.  I.  —  THE  THIRD  DAY  IN  TRiPOLis.  earth  and  water,  as  may  be  known  from  the  verf 

Therefore  on  the  third   day  in  Tripolis,-  fact  that  by  his  intelligence  he  brings  down  the 

Peter  rose   early  and   went  into  the  gilrden,  ^.^f ^^«  ^'l?  ^  '"  V    f ''.f"*  ^?T  "^    T 

where  there  w^  a  great  water-reservoir,   into  *iV"«  ■?  lu\^^E'  ^"°1*°^  that  are  on  die 

which  a  full  stream  of  water  constantly  flowed,  f "*>  ^^  ^^^  i^^'f'  ^^^^y  "f  ""<=^  f?^ 

There  having  bathed,  and  then  having  prayed,  «  strength  Aan  he ;  I  mean  elephants,  and  bon^ 

he  sat  down ;  and  perceiving  us  sitting  around  ^^    ^"^        ^' 

and  eagerly  observing  him,  as  wishing  to  hear 

something  from  him,  he  said :  —  chap.  iv.  —  FArni  and  Dury. 

"  While,  therefore,  he  was  righteous,  he  wtf 

CHAP.  n. — IGNORANCE  AND  ERROR.  also  Superior  to  all  sufferings,  as  being  unable 

"There  seems  to  me  to  be  a  great  difference  ^y.^'^  r?""^  ^^  *?  '^^  ^V'T"^" ** 

between  the  ignorant  and  the  erring.    For  the  Pa>n;    but  when  he  siimwi,  as  I  showed  r» 

ignorant  man  seems  to  me  to  be  like  a  man  who  Y^'^'^Y  ^nd  the  day  before,  becoming  as  it 

does  not  wish  to  set  out  for  a  richly  stored  city,  ^^i^  }^^  "^F^^  ?f  ^•"'  he  became  subject  to 

through  his  not  knowing  the  excellent  thin^^  sufferings   being  by  a  righteous  judgment 

that  tit  there;  but  the  Irring  man  to  be  like  P"^^<^  °[  ^i^'^^?"^"!  *'?"«L  ^f  \^ 

one  who  has  learned  indeed  the  good   things  reasonable,  the  Giver  having  been  forsaken, 

that  are  in  the  city,  but  who  has  forsaken  the  J^?  81^  should  remam  with    the  unpal 

k;^k..ro,.  ;«   r^^r^^^^Ai^r,  *^«^^Ae.  u    ««^  o^  u«o  Whence,  of  His  abundant   mercy,  in  oroer 

nignway  m  proceedmg  towards  it,  and  so  has  .  .          -^l  ^i.    /=   ^    i      //!.      1.1     • 

wiidered.    Thus,  therefore,  it  seems  to  me  that  ?^  «c«ving,  ijniUi  die  first,  idso  futi«  bl«r- 

there  is  a  great  difference  between  those  who  ««  ^°*  "'^  ^P'^^*-  ,^^  the  Prophet 

worship  idols  and  those  who  are  faulty  in  the  P^!^'u^^    k°."\    i^^nu          ril. 

worshif  of  God.     For  they  who  worehip  idols  to  think,  and  what  to  do.    Choose,  theiefiw 

are  igiiorant  of  eternal  lifefand  therefore  they  *°'*.*I"iV'J°"';rT'    ^^  ^^^^ 

do  not  desire  it;  for  what  they  do  not  know,  ""g**'  X^^^}^  "     I''  ^°  1°"^^^  *?  ^«,, 

they  cannot  love.     But  those  who  have  chosen  ™?<*?  ^'  *•"«?,'  «'^°'°  '[  y°"  J?*="^  "  2f^ 

to  worship  one  God,  and  who  have  learned  of  "'"^^-y^"  shall  receive  from  Him,  along  mj 

the  etemd  life  given  to  the  good,  if  they  either  ^'jt  '1'^*  ^"""^^^  ^"^'  ^  *^  *^*^  ^*^ 

believe  or  do  anything  different  from  what   is  ^ssings. 

pleasing  to  God,  are   like   to   those   who  have  chap.  v. — the  fear  of  god. 

gone  out  from  the  city  of  punishment,  and  are  « Therefore  you  shaU  be   able  to  » 

desirous  to  come  to  the  well-stored  city,  and  on  gi^es  with  respect  to  the  things  4at 

the  road  have  strayed  from  the  right  path.  profitable,  if,  like  charmers,  you  say  to  the  [ 

rible  serpent  which  lurks  in  your  heart,  *' 

chap.   III.  —  MAN  the  lord  OF  ALL.  Lord  God  thou  Shalt  fear,  and  Him  alone 

WTiile  he  was   thus   discoursing  to  us,  there  ^halt  ser\'e.'  ^     On  every  account  it  is 

entered  one  of  our  people,  who  had  been  ap-  tageous  to  fear  Him  alone,  not  as  an  unjust, 

pointed  to   make  the   following  announcement  ^^  a  nghteous  God.     For  one  fears  an  ^ 

to  him,  and  said:    "My  lord  Peter,  there  are  ^'^^>  ^"^^^  ^^^^  wrongfully  destroyed,  but 

great  multitudes   standing   before   the   doors."  righteous  one,  lest  he  be  caught  m  sm  and — 

With  his  consent,  therefore,  a  great  multitude  J^hed.     You  can  therefore,  by  fear  towards 

entered.     Then  he  rose  up,  and  stood  on  the  ^^  ^5^^  ^^"^  many  hurtful  feais.     Forifyt 

basis,  as  he  had  done  the  day  l>efore  ;  and  not  fear  the  one  Lord  and  Maker  of  dl,  yoji 
having  saluted  them  in  religious  fashion,  he  said  :  ^  ^}^  slaves  of  all  evils  to  your  own  hurt,  1 1 
-  Ciod  having  formed  the  heaven  and  the  earth,  i  ^^  demons  and  diseases,  and  of  eveT>nhing 

and  having  made  all  things  in  them,  as  the  true  ^^"  ^^  ^^y  ^'^y  """^  y^"* 
Prophet  has  said  to  us,  man,  l>eing  made  after 

the  image  and  likeness  of  God,  was  appointed  chap.  vi.  —  restoration  of  the  divine 

to  be  ruler  and  lord  of  things,  I  say,  in  air  and  ..  Therefore  approach  with  confidence  to  ^ 

"                   '  you  who  at  first  were  made  to  be  nileis* 

«  rn^ok  ▼.  of  the  Xe€«gniH0$tSt  Msirocd  to  the  second  day  at  I _ 

"of  tne  matter  in  Diis  Homily,  but  has  many  ~ 
Imn.  —  R.]                                                I       *  Matt.  IT.  lo;  [Luke  ir.  8;  Deut.  vL  13.  —  R.]. 


282 


THE  CLEMENTINE   HOMILIES. 


[Hon 


condemned  eats  earth,  he  has  power  to  eat  him 
who  through  sin  being  dissolved  into  earth,  has 
become  earth,  your  souls  going  into  his  belly  of 
fire.  In  order,  therefore,  that  you  may  suffer 
these  things,  he  suggests  every  thought  to  your 
hurt. 

CHAP.   XII.  —  IGNORANTIA  NEMINEM   EXCUSAT. 

"  For  all  the  deceitful  conceptions  against  the 
monarchy  are  sown  in  your  mind  by  him  to  your 
hurt.  First,  that  you  may  not  hear  the  dis- 
courses of  piety,  and  so  drive  away  ignorance, 
which  is  the  occasion  of  evils,  he  ensnares  you 
by  a  pretence  of  knowledge,  giving  in  the  first 
instance,  and  using  throughout  this  presumption, 
which  is  to  think  and  to  be  unhappily  advised, 
that  if  any  one  do  not  hear  the  word  of  piety, 
he  is  not  subject  to  judgments.  Wherefore  also 
some,  being  thus  deceived,  are  not  willing  to 
hear,  that  they  may  be  ignorant,  not  knowing 
that  ignorance  is  of  itself  a  sufficient  deadly 
drug.  For  if  any  one  should  take  a  deadly  dnig 
in  ignorance,  does  he  not  die  ?  So  naturally  sins 
destroy  the  sinner,  though  he  commit  them  in 
ignorance  of  what  is  right. 

CHAP.    XIII. — CONDEMNATION  OF  THE   IGNORANT. 

"  But  if  judgment  follows  upon  disobedience 
to  instruction,  much  more  shall  God  destroy 
those  who  will  not  undertake  His  worship.  For 
he  who  will  not  learn,  lest  that  should  make  him 
subject  to  judgment,  is  already  judged  as  know- 
ing, for  he  knew  what  he  will  not  hear ;  so  that 
that  imagination  avails  nothing  as  an  apology 
in  presence  of  the  heart-knowing  God.  Where- 
fore avoid  that  cunning  thought  suggested  by 
the  serpent  to  your  minds.  But  if  any  one  end 
this  life  in  real  ignorance,  this  charge  will  lie 
against  him,  that,  having  lived  so  long,  he  did  ' 
not  know  who  was  the  bestower  of  the  food  sup-  ] 
plied  to  him  :  and  as  a  senseless,  and  ungrateful, ! 
and  very  unworthy  servant,  he  is  rejected  from 
the  kingdom  of  God. 

CHAP.    XIV.  —  POLrrHEISTIC   ILLUSTRATION. 

"  Again,  the  terrible  serpent  suggests  this  sup- 
position to  yon,  to  think  and  to  say  that  very 
thing  which  most  of  you  do  say ;  viz..  We 
know  that  there  is  one  Lord  of  all,  but  there 
also  are  gods.  For  in  like  manner  as  there  is 
one  Caesar,  but  he  has  under  him  procurators, 
proconsuls,  prefects,  commanders  of  thousands, 
and  of  hundreds,  and  of  tens ;  in  the  same  way, 
there  being  one  great  God,  as  there  is  one 
Caesar,  there  also,  after  the  manner  of  inferior 
powers,  are  gods,  inferior  indeed  to  Him,  but 
ruling  over  us.  Hear,  therefore,  ye  who  have 
been  led  away  by  this  conception  as  by  a  terri- 
ble poison  —  I  mean  the  evil  conception  of  this 


illustration  —  that  you  may  know  what  is 
and  what  is  evil.  For  you  do  not  yet  see 
do  you  look  into  the  things  that  you  uttei 

CHAP.  XV. — rrs  inconci^jsiveness. 

"  For  if  you  say  that,  after  the  mam 
Caesar,  God  has  subordinate  powers  — 
namely,  which  are  called  gods  —  you  do  n( 
go  by  your  illustration.  For  if  you  went 
you  must  of  necessity  know  that  it  is  not 
to  give  the  name  of  Caesar  to  another,  w 
he  be  consul,  or  prefect,  or  captain,  or  ar 
else,  and  that  he  who  gives  such  a  name  sh 
live,  and  he  who  takes  it  shall  be  cut  off", 
according  to  your  own  illustration,  the  na 
God  must  not  be  given  to  another ;  and  h 
IS  tempted  either  to  take  or  give  it  is  dest 
Now,  if  this  insult  of  a  man  induces  punisl 
much  more  they  who  call  others  gods  sh 
subject  to  eternal  punishment,  as  insulting 
And  with  good  reason ;  because  you  sub; 
all  the  insult  that  you  can  the  name  which 
committed  to  you  to  honour,  in  order  to  Hi* 
archy.  For  God  is  not  properly  His  nam( 
you  having  in  the  meantime  received  it, 
what  has  been  given  you,  that  it  may  be  acc( 
as  done  against  the  real  name,  according  ; 
use  that.  But  you  subject  it  to  every  ki 
insult. 

CHAP.   XVI.  —  GODS   OF  THE   EGYPTIANS 

"  Therefore  you  ringleaders  among  the 
tians,  boasting  of  meteorology,  and  prom  is 
judge  the  natures  of  the  stars,  by  reason  ( 
evil  opinion  lurking  in  them,  subjected  that 
to  all  manner  of  dishonour  as  far  as  in  the 
For  some  of  them  taught  the  worship  of 
called  Apis,  some  that  of  a  he-goat,  sor 
a  cat,  some  of  a  serpent ;  yea,  even  of  < 
and  of  onions,  and  rumblings  in  the  ston 
and  common  sewers,  and  members  of  irra 
animals,  and  to  myriads  of  other  base  abo 
tions  //ley  gave  the  name  of  god.'* 

CHAP.  XVn. — THE   EGYPTIANS*   DEFENCE  OF 

SYSTEM. 

On  Peter's  saying  this,  the  surrounding  i 
tude  laughed.  Then  Peter  said  to  the  lau 
multitude  :  "  You  laugh  at  their  proceeding 
knowing  that  you  are  yourselves  much  raoi 
jects  of  ridicule  to  them.  But  you  laugh  a 
another's  proceedings ;  for,  being  led  bj 
custom  into  deceit,  you  do  not  see  your 
But  I  admit  that  you  have  reason  to  laugh 
idols  of  the  Egyptians,  since  they,  being  rat 
worship  irrational  animals,  and  these  altoj 
dying.  But  listen  to  what  they  say  when 
deride  you.     We,  they  say,  though  we  w( 

>  yatrrp»v  irytvfiara. 


284 


THE   CLEMENTINE   HOMILIES. 


[Homily  XL 


do  not  the  priests,  more  than  the  outside  wor- 
shippers, carry  off  many  of  the  offerings,  thus 
acknowledging  the  uselessness  of  their  worship  ? 

CHAP.  XXni.  —  FOLLY  OF  IDOLATRY. 

"  Nay,  it  will  be  said ;  but  they  are  detected 
by  their  foresight.  It  is  false;  for  how  many 
of  them  have  not  been  detected?  And  if  on 
account  of  the  capture  of  some  it  be  said  that 
they  have  power,  it  is  a  mistake.  For  of  those 
who  rob  tombs,  some  are  found  out  and  some 
escape ;  but  it  is  not  by  the  power  of  the  dead 
that  those  who  are  apprehended  are  detected. 
And  such  ought  to  be  our  conclusion  with  re- 
spect to  those  who  steal  and  pilfer  the  gods. 
But  it  will  be  said,  The  gods  that  are  in  them 
take  no  care  of  their  images.  Why,  then,  do 
you  tend  them,  wiping  them,  and  washing  them, 
and  scouring  them,  crowning  them,  and  sacri- 
ficing to  them?  Wherefore  agree  with  me  that 
you  act  altogether  without  right  reason.  For 
as  you  lament  over  the  dead,  so  you  sacrifice 
and  make  libations  to  your  gods. 

CHAP.   XXIV.  —  IMPOTENCE  OF  IDOLS. 

"  Nor  yet  is  that  in  harmony  with  the  illustra- 
tion of  Caesar,  and  of  the  ix)wers  under  him,  to 
call  them  administrators ;  whereas  you  take  all 
care  of  them,  as  I  said,  tending  your  images  in 
every  respect.  For  they,  having  no  power,  do 
nothing.  Wherefore  tell  us  what  do  they  ad- 
minister? what  do  they  of  that  sort  which  rulers 
in  different  places  do?  and  what  influence  do 
they  exert,  as  the  stars  of  God  ?  Do  they  show 
anything  like  the  sun,  or  do  you  light  lamps  be- 
fore them  ?  Are  they  able  to  bring  showers,  as 
the  clouds  bring  rain,  —  they  which  cannot  even 
move  themselves,  unless  men  carry  them  ?  Do 
they  make  the  earth  fruitful  to  your  labours, 
these  to  whom  you  supply  sacrifices?  Thus 
they  can  do  nothing. 

CHAP.  XXV.  —  SERVANTS  BECOME  MASTERS. 

"  But  if  they  were  able  to  do  something,  you 
should  not  be  right  in  calling  them  gods  :  for  it 


is  not  right  to  call  the  elements  gods,  by  wfakJi 
good  things  are  supplied ;  but  only  Hun  who 
ordereth  them,  to  accomplish  all  things  for  oar 
use,  and  who  commandeth  them  to  be  service- 
able to  man,  —  Him  alo^e  we  call  God  in  pro- 
priety of  speech,  whose  beneficence  you  do  not 
perceive,  but  permit  those  elements  to  rule  over 
you  which  have  been  assigned  to  you  as  your 
servants.  And  why  should  I  speak  of  the  de- 
ments, when  you  not  only  have  made  and  do 
worship  lifeless  images,  but  deign  to  be  sub|ect 
to  them  in  all  respects  as  servants  ?  Wherefore^ 
by  reason  of  your  erroneous  judgments,  you  have 
become  subject  to  demons.  However,  by  ac- 
knowledgment of  God  Himself,  by  good  deedi 
you  can  again  become  masters,  and  command 
the  demons  as  slaves,  and  as  sons  of  God  be 
constituted  heirs  of  the  eternal  kingdom." 


CHAP.   XXVI.  —  THE  SICK  HEALED. 

Having  said  this,  he  ordered  the  demoniaa^ 
and  those  taken  with  diseases,  to  be  brought  to 
him ;  and  when  they  were  brought,  he  laid  fai| 
hands  on  them,  and  prayed,  and  dismissed  dieoj 
healed,  reminding  them  and  the  rest  of  th^ 
multitude  to  attend  upon  him  there  every  dfj 
that  he  should  discourse.  Then,  when 
others  had  withdrawn,  Peter  bathed  in  the 
voir  that  was  there,  with  those  who  pleasedj 
and  then  ordering  a  table  to  be  spread  on 
ground  under  the  thick  foliage  of  the  trees, 
the  sake  of  shade,  he  ordered  us  each  to  rednM(| 
according  to  our  worth ;  and  thus  we  partoolq 
of  food.  Therefore  having  blessed  and  haviiM| 
given  thanks  to  God  for  the  enjoyment,  accoid^ 
ing  to  the  accustomed  faith  of  the  Hebrews^ 
and  there  being  still  a  long  time  before  us,  be 
permitted  us  to  ask  him  questions  about  whit-, 
ever  we  pleased ;  and  thus,  though  there  were 
twent}'  of  us  putting  questions  to  him  all  round, 
he  satisfied  every  one.  And  now  evening  hav- 
ing descended,  we  all  went  with  him  into  tbc 
largest  apartment  of  the  lodging,  and  there  w 
all  slept  ^ 


HOMILY    XI. 


were  set  down  before  him,  he  gave  a 


CHAP.   I.  —  MORNING   EXERCISES. 

Therefore  on  the  fourth  day  at  Tripolis,  Peter ;  touching   the   necessity  of  purity.     And 
rising  and  finding  us  awake,  saluted  us  and  went  thereafter  it  was  day,  he  permitted  the  multii 
out  to  the  reservoir,  that   he  might  bathe  and 
pray ;   and  we  also  did  so  after  him.     To   us, 


therefore,  when  we  had  prayed  together,  and  i  began  to  speak. 


to  enter.     Then,  when  a  great  crowd  had  t9i 
tered,  he  saluted  them  according  to  custom,  ad! 


1 


286 


THE  CLEMENTINE   HOMILIES. 


[Homily  : 


<( 


CHAP.   Vn.  —  "LET    BOTH    GROW   TOGETHER    TILL 


THE  HARVEST. 


t» 


it 


But  it  will  be  said  that  the  worshippers  them- 
selves ought  to  be  taken  away  by  the  true  God, 
that  others  may  not  do  it.  But  you  are  not 
wiser  than  God,  that  you  should  give  Him  coun- 
sel as  one  more  prudent  than  He.  He  knows 
what  He  does ;  for  He  is  long-suffering  to  all 
who  are  in  impiety,  as  a  merciful  and  philan- 
thropic father,  knowing  that  impious  men  be- 
come pious.  And  of  those  very  worshippers  of 
base  and  senseless  things,  many  becoming  sober 
have  ceased  to  worship  these  things  and  to  sin, 
and  many  Greeks  have  been  saved  so  as  to  pray 
to  the  true  God. 

CHAP.  Vra.  —  UBERTY  AND  NECESSFTY. 

"  But,  you  say,  God  ought  to  have  made  us 
at  first  so  that  we  should  not  have  thought  at  all 
of  such  things.  You  who  say  this  do  not  know 
what  is  free-will,  and  how  it  is  possible  to  be  really 
good ;  that  he  who  is  good  by  his  own  choice  is 
really  good ;  but  he  who  is  made  good  by  another 
under  necessity  is  not  really  good,  because  he  is 
not  what  he  is  by  his  own  choice.'  Since  there- 
fore every  one's  freedom  constitutes  the  true 
good,  and  shows  the  true  evil,  God  has  contrived 
that  friendship  or  hostility  should  be  in  each  man 
by  occasions.  But  no,  it  is  said  :  everything 
that  we  think  He  makes  us  to  think.  Stop  ! 
Why  do  you  blaspheme  more  and  more,  in  say- 
ing this  ?  For  if  we  are  under  His  influence  in 
all  that  we  think,  you  say  that  He  is  the  cause  of 
fornications,  lusts,  avarice,  and  all  blasphemy. 
Cease  your  evil-speaking,  ye  who  ought  to  speak 
well  of  Him,  and  to  bestow  all  honour  upon 
Him.  And  do  not  say  that  God  does  not  claim 
any  honour ;  for  if  He  Himself  claims  nothing, 
you  ought  to  look  to  what  is  right,  and  to  an- 
swer with  thankful  voice  Him  who  does  you  good 
in  all  things. 

CHAP.  IX.  —  GOD  A   JEALOUS  GOD. 

"But,  you  say,  we  do  better  when  we  are 
thankful  at  once  to  Him  and  to  all  others.  Now, 
when  you  say  this,  you  do  not  know  the  plot 
that  is  formed  against  you.  For  as,  when  many 
physicians  of  no  power  promise  to  cure  one  pa- 
tient, one  who  is  really  able  to  cure  him  does 
not  apply  his  remedy,  considering  that,  if  he 
should  cure  him,  the  others  would  get  the  credit ; 
so  also  God  does  not  do  you  good,  when  He  is 
asked  along  with  many  who  can  do  nothing. 
What !  it  will  be  said,  is  God  enraged  at  this,  if, 
when  He  cures,  another  gets  the  credit  ?  I  an- 
swer: Although  He  be  not  indignant,  at  all 
events  He  will  not  be  an  accomplice  in  deceit ; 

*  rComp.  Recognitions f  iii.  ax.  etc.  In  that  work  the  freedom  of 
Ae  wfl],  as  necessary  to  foodnen,  is  more  frequently  aflKrmcd. «  R.] 


for  when  He  has  conferred  a  benefit,  the  id 
which  has  done  nothing,  is  credited  with  the  pa 
er.  But  also  I  say  to  you,  if  he  who  crouches 
adoration  before  senseless  idols  had  not  been  i 
jured  naturally,  perhaps  He  (God)  would  hx 
endured  even  this.  Wherefore  watch  ye  th 
you  may  attain  to  a  reasonable  understanding  < 
the  matter  of  salvation.'  For  God  being  wit 
out  want,  neither  Himself  needs  anything,  nor  f 
ceives  hurt ;  for  it  belongs  to  us  to  be  profit! 
or  injured.  For  in  like  manner  as  Caesar 
neither  hurt  when  he  is  evil  spoken  of,  nor  piQ 
ited  when  he  is  thanked,  but  safety  accrues  \ 
the  renderer  of  thanks,  and  ruin  to  the  evil-speal 
er,  so  they  who  speak  well  of  God  indeed  proi 
Him  nothing,  but  save  themselves ;  and  in  lil 
manner,  those  who  blaspheme  Him  do  not  a 
deed  injure  Him,  but  themselves  perish. 

CHAP.  X. — THE  CREATURES  AVENGE  GOD'S  CAIB 

**  But  it  will  be  said  that  the  cases  are  n 
parallel  between  God  and  man;  and  I  adm 
that  they  are  not  parallel :  for  the  punishment) 
greater  to  him  who  is  guilty  of  impiety  again 
the  greater,  and  less  to  him  who  sins  against  4 
less.  As,  therefore,  God  is  greatest  of  all,  so  1 
who  is  impious  against  Him  shall  endure  greall 
punishment,  as  sinning  against  the  greater;  M 
through  His  defending  Himself  with  His  o4 
hand,  but  the  whole  creation  being  indignantfj 
him,  and  naturally  taking  vengeance  on  fali 
For  to  the  blasphemer  the  sun  will  not  gi>'e  k| 
light,  nor  the  earth  her  fruits,  nor  the  fountain  i 
water,  nor  in  Hades  shall  he  who  is  there  col 
stituted  prince  give  rest  to  the  soul ;  since  ewa 
now,  while  the  constitution  of  the  world  subsisH 
the  whole  creation  is  indignant  at  him.  Whew 
fore  neither  do  the  clouds  afford  sufficient  raiai 
'  nor  the  earth  fruits,  whereby  many  perish ; 
even  the  air  itself,  inflamed  with  anger,  is 
to  pestilential  courses.  However,  whai 
good  things  we  enjoy,  He  of  His  mercy 
the  creature  to  our  benefits.  Still,  against 
who  dishonour  the  Maker  of  all,  the  whole 
ation  is  hostile. 


\ 


CHAP.  XI.  —  IMMORTALrrV   OF  THE  SOOI- 

"  And  though  by  the  dissolution  of  the 
you  should  escape  punishment,  how  shall  yottj 
able  by  corruption  to  flee  from  your  soul, 
is    incomiptible  ?     For  the   soul    even  of 
wicked  is  immortal,  for  whom  it  were  better! 
to  have  it  incorruptible.     For,  being 
with  endless  torture  under  unquenchable  fiit|) 
never  dying,  it  can  receive  no  end  of  its 
But  perhaps  some  one  of  you  will  say,  'Yon' 
rify  us,  O  Peter.'     Teach  us  then  how  we 

*  We  have  adopted  the  reading  of  Codex  O.    The 
others  is  corrupt. 


288 


THE   CLEMENTINE   HOMILIES. 


[HOMILT  X 


satisfies  even  these  unclean  spirits,  which  lurk 
within  you  and  cause  you  to  take  pleasure  in 
the  things  that  are  transacted  there,  and  in 
dreams  surround  you  with  false  phantasies,  and 
punish  you  with  myriads  of  diseases.  For  under 
the  show  of  the  so-called  sacred  victims  you  are 
filled  with  dire  demons,  which,  cunningly  con- 
cealing themselves,  destroy  you,  so  that  you 
should  not  understand  the  plot  that  is  laid  for 
you.  For,  under  the  guise  of  some  injury,  or 
love,  or  anger,  or  grief,  or  strangling  you  with  a 
rope,  or  drowning  you,  or  throwing  you  from  a 
precipice,  or  by  suicide,  or  apoplexy,  or  some 
other  disease,  they  deprive  you  of  life. 

CHAP.  XVI. — ALL  THINGS  WORK   FOR  GOOD  TO 
THEM   THAT  LOVE  GOD. 

**  But  no  one  of  us  can  suffer  such  a  thing ; 
but  they  themselves  are  punished  by  us,  when, 
having  entered  into  any  one,  they  entreat  us 
that  they  may  go  out  slowly.  But  some  one 
will  say  perhaps,  Even  some  of  the  worshippers  of 
God  fall  under  such  sufferings.  I  say  that  that  is 
impossible.  For  he  is  a  worshipper  of  God,  of 
whom  I  speak,  who  is  truly  pious,  not  one  who 
is  such  only  in  name,  but  who  really  performs 
the  deeds  of  the  law  that  has  been  given  him. 
If  any  one  acts  impiously,  he  is  not  pious ;  in 
like  manner  as,  if  he  who  is  of  another  tribe 
keeps  the  law,  he  is  a  Jew ;  but  he  who  does  not 
keep  it  is  a  Greek.  For  the  Jew  believes  God 
and  keeps  the  law,  by  which  faith  he  removes 
also  other  sufferings,  though  like  mountains  and 
heavy.'  But  he  who  keeps  not  the  law  is  mani- 
festly a  deserter  through  not  believing  God  ;  and 
thus  as  no  Jew,  but  a  sinner,  he  is  on  account 
of  his  sin  brought  into  subjection  to  those  suffer- 
ings which  are  ordained  for  the  punishment  of 
sinners.  For,  by  the  will  of  God  prescribed  at 
the  beginning,  punishment  righteously  follows 
those  who  worshii)  Him  on  account  of  trans- 
gressions ;  and  this  is  so,  in  order  that,  having 
reckoned  with  them  by  punishment  for  sin  as  for 
a  debt,  he  may  set  forth  those  who  have  turned 
to  Him  pure  in  the  universal  judgment.  For 
as  the  wicked  here  enjoy  luxury  to  the  loss  of 
eternal  blessings,  so  punishments  are  sent  upon 
the  Jews  who  transgress  for  a  settlement  of 
accounts,  that,  expiating  their  transgression  here, 
they  may  there  be  set  free  from  eternal  punish- 
ments. 

CHAP.  XVn.  —  SPEAKING  THE  TRUTH   IN  LOVE. 

"  But  you  cannot  speak  thus ;  for  you  do  not 
believe  that  things  are  then  as  we  say ;  I  mean, 
when  there  is  a  recompense  for  all.  And  on  this 
account,  you  being  ignorant  of  what  is  advanta- 

*  Biatt.  xnL  ao. 


geous,  are  seduced  by  temporal  pleasures  froi 
taking  hold  of  eternal  things.  Wherefore  w 
attempt  to  make  to  you  exhibitions  of  what  i 
profitable,  that,  being  convinced  of  the  promise 
that  belong  to  piety,  you  may  by  good  deed 
inherit  with  us  the  griefless  world.  Until  tbo 
you  know  us,  do  not  be  angry  with  us,  as  if  wi 
spoke  falsely  of  the  good  things  which  we  desin 
for  you.  For  the  things  which  are  regarded  bj 
us  as  true  and  good,  these  we  have  not  scnii^ 
to  bring  to  you,  but,  on  the  contiaiy,  hxn 
hastened  to  make  you  fellow-heirs  of  gooc 
things,  which  we  have  considered  to  be  such 
For  thus  it  is  necessary  to  speak  to  the  unbe- 
lievers. But  that  we  really  speak  the  truth  ii 
what  we  say,  you  cannot  know  otherwise  thai 
by  first  listening  with  love  of  the  truth. 


CHAP.  XVra.  —  CHARMING  OF  THE  SERPENT. 

'^  Wherefore,  as  to  the  matter  in  hand,  althoagi 
in  ten  thousand  ways  the  serpent  that  lurfcs  in 
you  suggesting  evil  reasonings  and  hindnDCO^ 
wishes  to  ensnare  you,  therefore  so  much  the 
more  ought  ye  to  resist  him,  and  to  listen  to  a 
assiduously.  For  it  behoves  you,  consulting,  ai 
having  been  grievously  deceived,  to  know  ho* 
he  must  be  charmed.  But  in  no  other  way  is  i 
possible.  But  by  charming  I  mean  the  settiqi 
yourselves  by  reason  in  opposition  to  their  cii 
counsels,  remembering  that  by  promise  of  knowl- 
edge he  brought  death  into  the  world  at  the 
first.' 

CHAP.    XDC.  —  NOT  PEACE,   BUT  A   SWORD. 

"  Whence  the  Prophet  of  the  truth,  knowipg 
that  the  world  was  much  in  error,  and  seeing  it 
ranged  on  the  side  of  evil,  did  not  choose  tint 
there  should  be  peace  to  it  while  it  stood  ift 
error.  So  that  till  the  end  he  sets  himstf 
against  all  those  who  are  in  concord  witk 
wickedness,  setting  truth  over  against  erroiii 
sending  as  it  were  fire  upon  those  who  are  sobei»; 
namely  wrath  against  the  seducer,  which  % 
likened  to  a  sword,^  and  by  holding  forth 
word  he  destroys  ignorance  by  knowledge, 
ting,  as  it  were,  and  separating  the  living 
the  dead.  Therefore,  while  wickedness  is 
conquered  by  lawful  knowledge,  war  has 
hold  of  all.  For  the  submissive  son  is,  for 
sake  of  salvation,  separated  from  the  unl 
father,  or  the  father  fi-om  the  son,  or  the 
from  the  daughter,  or  the  daughter  from 
mother,  and  relatives  from  relatives,  and 
from  associates. 


3  [At  this  point  the  first  discourse  in  die  Rt 
ends;  the  following  chapters  (19-33)  agree  ~^'^ 
R$cognition*t  vi.  4-14.  —  ILJ 

'Matt.  X.  34. 


H 


390  THE  CLEMENTINE   HOMILIES.  IHoiiaT  > 


<96  THE  CLEMENTINE  HOMILIES. 


298  THE  CLEMENTINE  HOMILIES.  [HoiiiltXI 


his  enemies.  And  that  it  is  so,  listen :  Philan- 
thropy is  masculo-feminine ;  and  the  feminine 
part  of  it  is  called  compassion,  and  the  male 


for  any  one  except  a  prophet,  who  alone  b 
omniscience,  to  know  with  respect  to  the  thinj 
that  are  done  by  any  one,  which  are  his  own,  ax 


part  is  named  love  to  our  neighbour.    But  every  which  are  not ;  for  all  are  seen  as  done  by  him 
man  is  neighbour  to  every  man,  and  not  merely '  Fhen  I  said,   "  I   would   learn    how  some  ( 

this  man  or  that;  for  the  good  and  the  bad,  the  men's    wrong-doings  or  right-d^»:  •-,  are  the 

friend  and  the  enemy,  are  alike  men.     It  be-  own,  and  some  belong  to  others, 
hoves,  therefore,  him  who  practises  philanthropy 

to  be  an  imitator  of  God,  doing  good  to  the  chap.  xxix.  —  sufferings  of      n-  good. 
righteous  and  the  unrighteous,  as  God  Himself      j^en  Peter  answered,  -  The  1  .,     .t  of  tl 

vouchsafes  His  sun  and  His  heavens  to  all  m  the  ^^^y^  y^^  ^^^^  .  q^^  things  must  ., .  eds  com 

present  world.     But  if  you  wdl  do  good  to  the  ^^^^  blessed,  said  he,  is  he  by  whom  ihey  conM 

good,  but  not  to  the  evil,  or  even  will  punish  j^  ^-^^  ^^^^^^  ^  ^       ^^^  ^^^^j.            ^, 

them  you  undertake  to  do  the  work  of  a  judge,  ^^  ^^  j^j^  ^j^        l^  ^1^^^  ^     ^^^^  , ,    ^ 

you  do  not  stnve  to  hold  by  philanthropy.  ^^^j  ^y^^^^  ^^me  by  means  of  evil  men,  and  go( 

things  are  brought  by  good  men,  it  mast  nee 
CHAP,  xxvn.— WHO  CAN  JUDGE.  be  in  each  man  as  his  own  to  be  either  good  . 

Then  I  said,  "Then  even  God,  who,  as  you  bad,  and  proceeding fix>m  what  he  has  propose 

teach  us,  is  at  some  time  to  judge,  is  not  philan-  in  order  to  the  coming  of  the  subsequent  go( 

thropic."    Then  said  Peter,  "  You  assert  a  con-  or  evil,^  which,  being  of  his  own  choice,  are  11 

tradiction ;  for  because  He  shall  judge,  on  that  arranged  by  the  providence  of  God  to  000 

very  account  He  is  philanthropic.    For  he  who  from  him.    This  being  so,  this  is  the  judgma 

loves  and  compassionates  those  who  have  been  of  God,  that  he  who,  as  by  a  combat,  com 

wronged,  avenges    those  who    have    wronged  through  all  misfortune  and  is  found  blamda 

them."    Then  I  said,  "  If,  then,  I  also  do  good  he  is  deemed  worthy  of  eternal  life ;  for  tfaoi 

to  the  good,  and  punish  the  wrong-doers  in  re-  who  by  their  own  will  continue  in  goodness,  11 

spect  of  their  injuring  men,  am  I  not  philan-  tempted  by  those  who  continue  in  evil  by  Ad 

thropic  ? "    And  Peter  answered, ''  If  along  with  own  will,  being  persecuted,  hated,  slanderd 

knowledge  '  you  had  also  authority  to  judge,  plotted  against,  struck,  cheated,   accused,  tv 

you  would  do  this  rightly  on  account  of  your  tured,  disgraced,  —  suffering  all  these  things  b) 

having  received  authority  to  judge  those  whom  which  it  seems  reasonable  that  they  shook!  bl 

God   made,   and  on  account  of  your  knowl-  enraged  and  stirred  up  to  vengeance, 
edge  infallibly  justifying  some  as  the  righteous, 

and  condemning  some  as  unrighteous.    Then  I  chap.  xxx.  —  offences  must  coms. 

said,  "  You  have  spoken  rightly  and  tmly ;  for  it       „  ^^^  ^^^  ^^^^^  ^.^^^.       ^^^  ^^^  ^ 

IS  impossible  for  any  one  who  has  not  knowledge  f„i,    jo  these  things  afe  guUty  by  mc^ 

to  judge  rightly.     For  sometimes  some  persons  ^j-  ^^^-^  ^^^^^   ^^     J^^    ^^  ^^^  ^^  rf 

seem  good,  though  they  perpetrate  wickedness  m  ^i^Uedness  works  these  things  by  meaiioftH 
secret  and  some  good  persons  are  conceived  to       jj      ^  counselled  to  compassionate  ma? 

^  bad  through  the  accusation  of  their  enemies.  ^^^^„^  ^^  ^  ^ej      thTinstroinails 

But  even  if  one  judges,  having  the  power  of  tor-  wickedness  through  sin;    and  this  counsd 

turing  and  examming.  not  even  so  should  he  ^^  ^^^^  ^^  His  disciples  as  claiming  phi 

altogether  judge  righteously     For  some  persons.  ^^^^ «    ^^^  ^  ^^^^  J-^^  ^^  „      j^*;;^ 

being  murderers,   have   sustamed  the  tortures,  ^rong  doer^  from  condemnation,  that,  as  it 

and  have  come  off  as  innocent  j  while  others,  the  timperate  may  help  the  druilken/bypi. 

being  innocent,  have  not  been  able  to  sustain  fastings,  and    benedictions,  not    r«d& 

he  tortures,  but  have  confessed  felsely  against  ^^en^ng,  lest  they  should  compel  themte 

themselves,  and  have  been  punished  as  guilty."  ^^^l   \^^  ^^^^ \  ^^^  .^  coSemnedby 

one  to  suffer,  it  is  not  reasonable  for  him  to 
CHAP.  xxvoL-DiFncuLTV  OF  juDGiNa         ^g^  ^^^  him  by  whose  means  the 

Then  said  Peter,  "  These  things  are  ordinary :  comes ;  for  he  ought  to  reason,  that  if  he  hi 

now  hear  what  is  greater.    There  are  some  men  not  ill-used  him,  yet  because  he  was  to  be  I 

whose  sins  or  good  deeds  are  partly  their  own,  used,  he  must  have  suffered  it  by  means  0 

and  partly  those  of  others ;  but  it  is  right  that  another.    Why,  then,  should  I  be  angry  w* 

each  one  be  punished  for  his  own  sins,  and  re-  the  dispenser,  when  1  was  condemn^  at  I 

warded  for  his  own  merits.    But  it  is  impossible  events  to  suffer?   But  yet,  further:  if  we  i 

«  The  wonl  notedly  rendered  *«^/.^^a„d  once  omnuci-  thcSC    SamC    things   tO   the   evil    On  pretePCCj 

ence  in  this  passage,  properly  signifies  /orekntnultdge.     The  argu-  \ "^^ ~ 

ment  shows  clearly  that  it  means  omniscience,  of  ti^uch  ibreknowledge         '  An  mconrect  quotatioo  from  Matt,  jnrui.  7 ;  Luke 
is  the  most  signal  manifestation.  ^  I'his  from  a  various      "  ~ 


300 


THE  CLEMENTINE  HOMILIES. 


[Homily  X 


HOMILY    XIII. 


CHAP.  I.  —  JOURNEY  TO    LAODICEA. 

Now  at  break  of  day  Peter  entered,  and 
said : '  "  Clement,  and  his  mother  Mattidia,  and 
my  wife,  must  take  their  seats  immediately  on 
the  waggon."  And  so  they  did  straightway. 
And  as  we  were  hastening  along  the  road  to 
Balanaeae,  my  mother  asked  me  how  my  father 
was ;  and  I  said  :  '*  My  father  went  in  search  of 
you,  and  of  my  twin  brothers  Faustinus  and 
Faustinianus,  and  is  now  nowhere  to  be  found. 
But  I  fancy  he  must  have  died  long  ago,  either 
perishing  by  shipwreck,  or  losing  his  way,'  or 
wasted  away  by  grief."  When  she  heard  this, 
she  burst  into  tears,  and  groaned  through  grief; 
but  the  joy  which  she  felt  at  finding  me,  miti- 
gated in  some  degree  the  painfuhiess  of  her 
recollections.  And  so  we  all  went  down  together 
to  Balanaeae.  And  on  the  following  day  we  went 
to  Paltus,  and  from  that  to  Gabala ;  and  on  the 
next  day  we  reached  Laodicea.  And,  lo  !  before 
the  gates  of  the  city  Nicetas  and  Aquila  met  us, 
and  embracing  us,  brought  us  to  our  lodging. 
Now  Peter,  seeing  that  the  city  was  beautiful 
and  great,  said  :  "  It  is  worth  our  while  to  stay 
here  for  some  days ;  for,  generally  speaking,  a 
populous  place  is  most  capable  of  yielding  us 
those  whom  we  seek."^  Nicetas  and  Aquila 
asked  me  who  that  strange  woman  was ;  and  I 
said  :  "  My  mother,  whom  God,  through  my  lord 
Peter,  has  granted  me  to  recognise." 

CHAP.  n. — PETER  RELATES  TO  NICETAS  AND 
AQUILA  THE  HISTORY  OF  CLEMENT  AND  HIS 
FAMILY. 

On  my  saying  this,  Peter  gave  them  a  sum- 
mary account  *  of  all  the  incidents,  —  how,  when 
they  had  gone  on  before,  I  Clement  had  ex- 
plained to  him  my  descent,  the  journey  under- 
taken by  my  mother  with  her  twin  children  on 
the  false  pretext  of  the  dream  ;  and  furthermore, 
the  journey  undertaken  by  my  father  in  search 
of  her ;  and  then  how  Peter  himself,  after  hearing 
this,  went  into  the  island,  met  with  the  woman, 
saw  her  begging,  and  asked  the  reason  of  her 
so  doing;  and  then  ascertained  who  she  was, 
and  her  mode  of  life,  and  the  feigned  dream,  and 
the  names  of  her  children  —  that  is,  the  name 
borne  by  me,  who  was  left  with  my  father,  and 

*  [Comp.  Recognitions^  rii.  95.  Here  the  narrative  is  some- 
what fuller  in  detail.  —  R.] 

2  Cotelerius  conjectureid  o^aycVra  for  a^okivra  —  "  being  slain 
on  our  ioiimey." 

3  The  first  Epitome  explains  "  those  whom  we  seek  "  as  those 
who  are  worthy  to  share  in  Christ  or  in  Christ's  Gospel 

*  (In  Recognitions^  vii.  a6,  27,  the  recapitulation  is  more  ex- 
tended. —  R.J 


the  names  of  the  twin  chfldren  who  travel 
along  with  her,  and  who,  she  supposed,  had  p 
ished  in  the  deep. 

CHAP.  ni.  —  RECOGNrnON  OF  NICETAS  AND  AQUl 

Now  when  this  summary  narrative  had  b< 
given  by  Peter,  Nicetas  and  Aquila  in  ama 
ment  said:  ''Is  this  indeed  true,  O  Rulers 
Lord  of  the  universe,  or  is  it  a  dream?"  / 
Peter  said :  ''  Unless  we  are  asleep,  it  certai 
is  true.*'  On  this  they  waited  for  a  Uttle  in  d< 
meditation,  and  then  said :  ''  We  are  Fausti 
and  Faustinianus.  From  the  commencement 
your  conversation  we  looked  at  each  other,  i 
conjectured  much  with  regard  to  ourseh 
whether  what  was  said  had  reference  to  us 
not ;  for  we  reflected  that  many  coincidences  M 
place  in  life.  Wherefore  we  remained  sib 
while  our  hearts  beat  fast.  But  when  you  ca 
to  the  end  of  your  narrative,  we  saw  dearly '  t) 
your  statements  referred  to  us,  and  then 
avowed  who  we  were."  And  on  saying  tl 
bathed  in  tears,  they  rushed  in  to  see  tb 
mother ;  and  although  they  found  her  asle( 
they  were  yet  anxious  to  embrace  her.  But  Pd 
forbade  them,  saying :  "  Let  me  bring  you  ai 
present  you  to  your  mother,  lest  she  should, 
consequence  of  her  great  and  sudden  joy,  b 
her  reason,  as  she  is  slumbering,  and  her  spirit 
held  fast  by  sleep." 

CHAP.   IV. — THE   MOTHER   MUST   NOT  TAKE  POO 
WITH   HER  SON.      THE   REASON  STATED. 

As  soon  as  my  mother  had  enough  of  sleep,  sli 
awoke,  and  Peter  at  once  began  first  to  talk  to  hi 
of  true  piety,  saying :  "  I  wish  you  to  know,  0«< 
man,  the  course  of  life  involved  in  our  religi<* 
We  worship  one  God,  who  made  the  world  whic 
you  see  ;  and  we  keep  His  law,  which  has  fori 
chief  injunctions  to  worship  Him  alone,  and  t 
hallow  His  name,  and  to  honoiu:  our  paieo) 
and  to  be  chaste,  and  to  live  piously.  Inadditil 
to  this,  we  do  not  live  with  all  indiscriminate) 
nor  do  we  take  our  food  from  the  same  taUe 
Gentiles,  inasmuch  as  we  cannot  eat  along  w 
them,  because  they  live  impurely.  But  when 
have  persuaded  them  to  have  true  thoughts,  i 
to  follow  a  right  course  of  action,  and  have  b 
tized  them  with  a  thrice  blessed  invocation,  ti 
we  dwell  with  them.  For  not  even  if  it  were 
father,  or  mother,  or  wife,  or  child,  or  brothei 


s  The  text  is  somewhat  doubtfuL 
contained  in  the  first  Epiiomt, 


We  have  gbt&  die  mm 


3<»  THE  CLEMENTINE  HOMIUES. 


314  THE  CLEMENTINE  HOMILIES.  [Hom 


as  you  interpreted  the  passage.  For  it  i 
declared  that  He  who  made  them  is  on< 
very  first   part  of  Scripture : '°  *  In  th< 


hold,  the  heaven  of  heavens  is  the  Lord's  thy 
God,  with  all  that  therein  is ; '  implying  that,  even 
if  there  are  gods,  they  are  under  Him,  that  is,  un- 
der the  God  of  the  Jews.  And  again : '  *  The  i  ning  God  created  the  heaven  and  the 
Lord  thy  God,  He  is  God  in  heaven  above,  and  !  And  it  did  not  say,  *  the  gods.*  And  soi 
upon  the  earth  beneath,  and  there  is  none  other  else  it  says,"  *  And  the  firmament  show 
except  Him.*  And  somewhere  else  the  Scrip-  handiwork.*  And  in  another  place  it  is  \ 
ture  says  to  the  Jewish  multitude,*  *  The  Lord  *  The  heavens  themselves  shall  perish,  b 
your  God  is  God  of  gods ;  *  so  that,  even  if  there  shalt  remain  for  ever.*  ** 
are  gods,  they  are  under  the  God  of  the  Jews. 

And  somewhere  else  the  Scripture  says  in  regard  chap.  dc.  —  simon  tries  to  show  th^ 

to  Him,*  *  God,  the  great  and  true,  who  regard-  scriptures  contradict  themselvi 

eth  not  persons,  nor  taketh  reward.  He  doth  exe-  .    ,  g.            . , .  «  ,  adduced  rlear 

cute  the  judgment  of  the  fatherless  and  widow.*  fr^'Tl^  2^^^^^^     f^  i         .vf .  .1 

The  ScriDture  in  calling  the  God  of  the  Tews  ^^^^  ^^^  Scnptures  to  prove  that  there  i 

great  and  true,  and  executing  judgment,  marked  S±,'.fi  ^J'L '"^  .k^^^^^  ^'^^^!   ^""^ 

out  the  others  as  small,  and  not  toie.     But  also  n2any<>r  more  from  the  same  Scnptures 

somewhere  else  the  S(;ripture  says,3 'As  I  live,  Jf^^^^^r'-H^.w^  '^'  V  V\ 

saith  the  Lord,  there  is  no  other  God  but  me!  ^^  ^J^ V        a  h  f  ""t  """.f  I  «'  ' 

I  am  the  first,  I  am  after  this ;  except  me  there  AlZF"^^    f.l''       Z  ^h  "f  ' 

is  no  God.'    And  again  :  ^  *  Thou  shalt  fear  the  ^!^  ^  ^"/'  J^P^^^^  ?^^f  ^  ^^^  ^»^  ""^^  ^' 

Lord  thy  God,  and  Him  only  shalt  thou  serve.'  ^ V            t       Fu\  ?u  ""^  ^      T 

A -J  — J;»    t  <u—   r»   T,-»^i    *u-.  T^ I  ought  to  maintain  that  there  are  gods, 

And  again : '     Hear,  O   Israel,  the  Lord  your    .  °  ccrintures  also  sav  so  vou  showed 

God  is  one  Lord.'    And  many  passages  besides  '.lirri*  .1    »fi  »u^^  !°'  y^"  showed 

seal  with  an  oath  that  God  is  oneTSid  except  ^^^^ "°V^,  ""^'  '^Z  "i™^'.  *^*^"^ 

Him  there  is  no  God.    Whence  I  ;onder  how,  ^"P^.  ^^  "»f  "°"°  """  ^^i  °?"« 

when  so  many  passages  testify  that  there  is  one  ^°^:.    fTt'i*'^"'  *^*  very  Scnptuit 

God,  you  say  that  tifere  are  Lny."  °" V^   ^    *  ,  "^  "^  "^""J!  «°^'.^*^  ^ 

'  ^         ^                               •'  that  there  is  only  one ;  and  sometimes  t 

^«*«  Trrrr       e«*rAxr  *i^  »,:....«.»  r./Nxt..^T,T«  ^^  ought  not  to  be  reviled,  and  at  other  tii 

CHAP.  Vm. — SIMON  AND  PETER  CONTINUE  THE  .1       u*.    u  *.     1   •       i_^ 

DISCUSSION  ^^^  ^^^^^ '  ^^^^  conclusion  ought  we 

to  in  consequence  of  this,  but  that  the  S 

And   Simon  said:    'My  original   stipulation  themselves  lead  us  astray?'* 
with  you  was  that  I  should  prove  from  the  Scrip- 
tures that  you  were  wrong  in  maintaining  that  we  chap.  x.  —  peter*s  explanation  of  thi 
ought  not  to  speak  of  many  gods.     Accordingly  ent  contradictions  of  scrifturi 
I  adduced  many  written  passages  to  show  that  *   j  t»             j       rj.,       ^            , 
the  divine  Scriptures  themselves  speak  of  many  ^  ^"^  \^^^^  ^f'^:     ^hey  do  not  leac 
gods.**     And  Peter  said  :  "  Those  very  Scriptures  ^"^  ^^"^^^^  ^J?^ J^""?  }^,  ^^^  ,5,^^  ^^^^ 
which  speak  of  many  gods,  also  exhorted  us,  say-  tion  agamst  God  which  lurks  hke  a  sei 
ing,  'The  names  of  other  gods  shall  not  ascend  each  one.     For  the  Scnptures  lie  befo 
upon  thy  lips.*^    Thus,  Simon,  I  did  not  speak  o«e  h^^  "^^ny  divers  types.     Each  on 
contrary  to  what  was  written.'*  And  Simon  said  :  ^^^  ^^^pwn  disposition  like  wax,  and  ex 
"  Do  you,  Peter,  listen  to  what  1  have  to  say.  ^}^  Scnptures  and  finding  everything  u 
You  seem  to  me  to  sin  in  speaking  against  them,^  ^?  moulds  his  idea  of  God  according 
when  the  Scripture  says,»  'Thou  shalt  not  revile  wish,  laying  upon  them,  as  I  said,  his  o 
fhe  gods,  nor  curse  the  nilers  of  thy  people.***  Position,  which  is  like  wax.'3     Smce,  thi 
And  Peter  said:  "I  am  not  sinning,  Simon,  in  one  finds  in  the  Scnptures  whatever  op^ 
pointing  out  their  destniction  according  to  the  ^^^^  ^"^  ^^""^  in  regard  to  God,  for  this 
Scriptures ;  for  thus  it  is  written :  9  '  Let  the  gods  ^^'  ^'^^^'  "^^.^*^s  ^^^^  ,^^J^  ^%  ^^^ 
who  did  not  make  the  heavens  and  the  earth  "l^^^  g^,^^'  ^.^^^^  ^^  moulded  the  form 
perish.*    And  He  said  thus,  not  as  though  some  ^T^^  ^^^  ^^^i^'  ^°™"^g  ^^  ,^«  ^^^^^ 
had  made  the  heavens  and  were  not  to  perish,  ^^l^  ^^  ^?    T-  ^"^  ?^  sh^pe.'s    Fc 
:  edly  the  soul  withm  us  is  clothed  with  1 

«  Dcut.  iv.  39.  age  for  immortality.    If  I  abandon  the 

■  Dcut.  X.  17.  ^                                       ' 

3  Isa.  xlix.  x8,  xIt.  ai,  xlhr.  Cb  — ^_^__^-^^-^_— ^_.^_____ 

4  Deut.  vi  13.  10  Gen.  L  x. 
3  Dcut.  vi.  4.  "  Ps.  xix.  I. 

6  Tosh,  xxiii.  7,  LXX.  "  Ps.  cii.  a6, 27. 

7  Namely,  the  gods.  13  [This  statement  of  the  sutjecdre  method  «f  intexpR 
"  Ex.  xxii.  28.    The  mss.  omit  #«ovf,  though  they  bscrt  It  in  the  curious  harmony  with  the  prevalent  theory  of  this  work 

passage  as  quoted  a  little  before  this.    One  MS.  reads  "  the  ruler  "  the  mixture  of  error  and  truth  in  the  Scriptures.  —  R.I 

with  our  version.  14  iScac. 

9  Jer.  X.  11.  «5  laop^^f. 


3l8  THE  CLEMENTINE  HOMILIES. 


HOMILY    XVII. 

CHAP.  I.  —  smoN  COMES  TO  PFIER.  those  who  woiship  them,  because  they  are 

Tm  next  day,  therefore,  .s  Peter  was  to  hold  fe?' '''!,?!,^J"S™  ^ui^w  *"! 

J-  <'.    (,-  u     _  1-      lU  brass,  or  eold,  or  of  some  other  lifeless  ma 

a  dm:uBs.on  with  Sunon,  he  rose  earber  than  therefore  th^  soul,  because  it  knows  that 

usual  and  prayed     On  ceasmg  to  pray  Zaccha;,^  ;  ;        ^;        '  ^  speU-bound  b 

came  in,  and  said :     "  Simon  is  seated  without,       „    _      ,  ,     *'   >     „  r  „l  .  ■ 

J.  .         ■  L    1.     1  .u-.^     !■  f  .  ;  m  an  equal  deeree  by  means  of  what  is  vi 

discouisine  with  about  thirty  of  his  own  special  d  .  i     i  ■      .       .  _:i,i    r-  j  .i.__     u  .u 

,  ,1         ^    A   J  u  .         J     .1 1   .  i._  .  11      .1  ""t  looking  to  a  temble  God  through  the 

foUoweis."     And  Peter  said :  "  Let  him  talk  until  „        ,   ,°      ^      ^      ■■       ■.  u        ,,    _ 

the  altitude  3..»h,.,„d  then  let .  begin  the  Z^^^S'I^^^'^^'aI  ^X.  «" 

iXtTas^'^:sx°^hr™dtwi^t^— ■^^f««y-»-«p»t^^^^^ 

,    .    .,  ■  .   i,  .      J  J-  1.  Peter;  seemmg  to  free  your  souls  from  te 

our  reply  lo  this,  we  shall  go  out  and  discourse."  ■    ,   '  ,  ^-Jt  „,  j  ,h»  ™;„^  «<■.=,  i,     - 

,    1    "^ '     31         -1  °  J      ^      ■  .1.  images,'  drives  mad  the  mind  oi  each  one  o 

And  assuredly  so  It  happened.     Zacch^^,  there-  ^^/^^^^  t.^rible  image,  introducing  God 

fore,  went  out,  and  not  long  after  entered  agam,  ^      ^  ^  ^^  extremely  just, 

and  commumcated  to  Peter  the  discourse  de-  j^e  ^hich  is  accompanied  by  what   s  te 

hvered  by  Simon  agamst  him."  ^^^^1  ^^  ^^^  contemplative  ^ul,  by  that . 

CHAP   n  —  SIMON'S  SPEECH  AQUNSF  PETER  *^  entirely  destroy  the  energy  of  a  sound  i 

CHAP.  n.—siMONS  SPEECH  AGAINST  PETER.  Por  the  mind,  when  in  the  midst  of  such  a  s 

Now  he  said :  "  He  accuses  you,  Peter,  of  is  like  the  depth  stirred  by  a  violent  wind, 
being  the  servant  of  wickedness,  of  having  great  turbed  and  darkened.  Wherefore,  if  he  c 
power  in  magic,  and  as  charming  the  souls  of  to  benefit  you,  let  him  not,  while  seeming  K 
men  in  a  way  worse  than  idolatry.'  To  prove  solve  your  fears  which  gently  proceed  from 
that  you  are  a  magician,  he  seemed  to  me  to  less  shapes,  introduce  in  their  stead  the  te 
adduce  the  following  evidence,  saying ;  '  I  am  shape  of  God.  But  has  God  a  shiqw?  I 
conscious  of  this,  that  when  I  come  to  hold  a  has,  He  possesses  a  figure.  And  if  He  I 
discussion  with  him,  I  do  not  remember  a  single  figure,  how  is  He  not  limited?  And  if  lin 
word  of  what  I  have  been  meditating  on  by  my-  He  is  in  space.  But  if  He  is  in  space,  He  i 
self.  For  while  he  is  discoursing,  and  my  mind  than  the  space  which  encloses  Him.  And  i 
is  engaged  in  recollecting  what  it  is  that  I  than  anything,  how  is  He  greater  than  a 
thought  of  saying  on  coming  to  a  conference  superior  to  all,  or  the  highest  of  all? 
with  him,  I  do  not  hear  anything  whatsoever  of  then,  is  the  state  of  the  case, 
what  he  is  saying.  Now,  since  I  do  not  experi- 
ence this  in  the  presence  of  any  other  than  in  chap.  iv.  —  rr  is  asserted  that  Christ's  h 
his  alone.  Is  it  not  plain  that  I  am  under  the  ing  is  different  from  Peter's. 
influence  of  hb  magic?  And  as  to  his  doctrines  .,  ■  ^nd  that  he  does  not  really  bcUeve 
being  worse  than  those  of  idolatry,  I  can  make  (he  doctrines  proclaimed  by  his  icacheris 
that  quite  dear  to  any  one  who  has  understand-  ^^^j  f^^  ^^  proclaims  doctrines  opposite  to 
ing.  For  there  is  no  other  benefit  than  this,  that  p^,  ^e  said  to  some  one,  as  I  lei^"  Ol 
the  soul  should  be  freed  from  images  '  of  every  ^^j  good,  for  the  good  is  one."  Now,  in  s, 
kind.  For  when  the  soul  bnngs  an  image  before  •  ^f  ^^^  ^  one,  he  no  longer  speaks  of 
lis  eye  It  is  bound  by  fe^  and  it  pines  away  :^,t  ,  ^^om  the  Scriptuils  proclaim, 
through  anxiety  est  it  should  suffer  some  calam-  {^]^  ^^  ^^^^  ^^^^  _  kills  those  who  sin, 
1^  ;  ajid  being  altered,  it  falls  under  the  mfluence  ^^^es  alive  those  who  live  according  to  His 
Of  a  demon ;  and  being  under  his  mfluence,  it  g^t  that  he  did  not  really  call  Him  who  e 
seems  to  the  mass  to  be  wise.  ^^^^^  of  the  world  good,  is  plain  to  any  OM 
can  reflect.  For  the  framer  of  the  worid 
CHAP,  m.- SIMON'S  ACCiraATiON  OF  PETER.  ^nown  to  Adam  whom  He  had  made,  u 
" '  Peter  does  this  to  you  while  promising  to  Enoch  who  pleased  Him,  and  to  Noah  whc 
make  you  wise.  For,  under  the  pretext  of  pro-  seen  to  be  just  by  Him ;  likewise  to  Xbti 
claiming  one  God,  he  seems  to  free  you  from  and  Isaac,  and  Jacob ;  also  to  Moses,  and 
many  lifeless  images,  which  do  not  at  all  injure  people,  and  the  whole  world.     But  Jesus 


'  Thclmhu:  "ininsi  PtKi."  '  [ThcHchapun  an  peculiar  to  the /bw'Ul.—R] 

■  [Coup.  XKBtnitumi,  UL  11,  Ibi  1  ilmilar  mzuiaUDu  nude  bj         *  M«L  xix.  ij. 

BOBi  It  the  hiyiiiiiing  of  Uh  MEaBd  di^i  duciuuon.  —  R.]  '  The  Gnoitic  dUiincdoa  txtweea  the  Cod  «ka  ii  Jai 

'  4itmJimy,  idolL  God  vho  is  good,  i*  hen  'rtiiTil  on. 


320 


THE  CLEMENTINE  HOMILIES. 


[Homo 


of  man,  that  the  pure  in  heart '  may  be  able  to 
see  Him,  that  they  may  rejoice  because  they 
suffered.  For  He  moulded  man  in  His  own 
shape  as  in  the  grandest  seal,  in  order  that  he 
may  be  the  ruler  and  lord  of  all,  and  that  all 
may  be  subject  to  him.  Wherefore,  judging  that 
He  is  the  universe,  and  that  man  is  His  image 
(for  He  is  Himself  invisible,  but  His  image  man 
is  visible),  the  man  who  wishes  to  worship  Him 
honours  His  visible  image,  which  is  man.  What- 
soever therefore  any  one  does  to  man,  be  it 
good  or  bad,  is  regarded  as  being  done  to  Him. 
Wherefore  the  judgment  which  proceeds  from 
Him  shaU  go  before,  giving  to  every  one  accord- 
ing to  his  merits.  For  He  avenges  His  own 
shape. 

CHAP.  vra.  —  god's  ncuRE:   smoN's  objection 

THEREFROM   REFUTED. 

"  But  someone  will  say.  If  He  has  shape,  then 
He  has  figure  also,  and  is  in  space ;  but  if  He  is 
in  space,  and  is,  as  being  less,  enclosed  by  it,  how 
is  He  great  above  everything  ?  How  can  He  be 
everywhere  if  He  has  figure  ?  The  first  remark 
I  have  to  make  to  him  who  urges  these  objec- 
tions is  this :  The  Scriptures  persuade  us  to  have 
such  sentiments  and  to  believe  such  statements 
in  regard  to  Him ;  and  we  know  that  their  dec- 
larations are  true,  for  witness  is  borne  to  them 
by  our  Lord  Jesus  Christ,  by  whose  orders  we 
are  bound  to  afford  proofs  to  you  that  such  is 
the  case.  But  first  I  shall  speak  of  space.  The 
space  of  God  is  the  non-existent,  but  God  is  that 
which  exists.  But  that  which  is  non-existent 
cannot  be  compared  with  that  which  is  existent. 
For  how  can  space  be  existent?  unless  it  be  a 
second  space,  such  as  heaven,  earth,  water,  air, 
and  if  there  is  any  other  body  that  fills  up  the 
vacuity,  which  is  called  vacuity  on  this  account, 
that  it  is  nothing.  For  *  nothing  *  is  its  more  ap- 
propriate name.  For  what  is  that  which  is  called 
vacuity  but  as  it  were  a  vessel  which  contains 
nothing,  except  the  vessel  itself?  But  being  va- 
cuity, it  is  not  itself  space  ;  but  space  is  that  in 
which  vacuity  itself  is,  if  indeed  it  is  the  vessel. 
For  it  must  be  the  case  that  that  which  exists  is 
in  that  which  does  not  exist  But  by  this  which 
is  non-existent  I  mean  that  which  is  called  by 
some,  space,  which  is  nothing.  But  being  noth- 
ing, how  can  it  be  compared  with  that  which  is, 
except  by  expressing  the  contrary,  and  saying 
that  it  is  that  which  does  not  exist,  and  that  that 
which  does  not  exist  is  called  space  ?  But  even 
if  it  were  something,  there  are  many  examples 
which  I  have  at  hand,  but  I  shall  content  myself 
with  one  only,  to  show  that  that  which  encloses 
is  not  imquestionably  superior  to  that  which  is 
enclosed.    The  sun  is  a  circular  figure,  and  is 

>  Matt.  V.  8. 


entirely  enclosed  by  air,  yet  it  lightens 
air,  it  warms  it,  it  divides  it ;  and  if  the 
away  from  it,  it  is  enveloped  in  darkne 
from  whatsoever  part  of  it  the  sun  is  n 
it  becomes  cold  as  if  it  were  dead ;  but 
is  illuminated  by  its  rising,  and  when  it  1: 
warmed  up  by  it,  it  is  adorned  with  still 
beauty.  ^And  it  does  this  by  giving  a  s 
itself,  though  it  has  its  substance  limited, 
then,  is  there  to  prevent  God,  as  be 
Framer  and  Lord  of  this  and  everythi 
fh)m  possessing  figure  and  shape  and 
and  having  the  communication  of  these  < 
proceeding  from  Himself  extended  infin 

CHAP.  DC.  —  GOD  THE  CENTRE  OR  HEART 

UNIVERSE, 

"  One,  then,  is  the  God  who  truly  exi 
presides  in  a  superior  shape,  being  the  1: 
that  which  is  above  and  that  which  i 
twice,'  which  sends  forth  from  Him  as 
centre  the  life-giving  and  incorporeal  pov 
whole  universe  with  the  stars  and  regions 
heaven,  the  air,  the  fire,  and  if  anything 
ists,  is  proved  to  be  a  substance  infinite  in 
boundless  in  depth,  immeasurable  in  I 
extending  the  life-giving  and  wise  natu 
Him  over  three  infinites.^  It  must  be,  th 
that  this  infinite  which  proceeds  fix>m  I 
every  side  exists,^  having  as  its  heart  H 
is  above  all,  and  who  thus  possesses  figv 
wherever  He  be.  He  is  as  it  were  in  the 
of  the  infinite,  being  the  limit  of  the  u 
And  the  extensions  taking  their  rise  wit! 
possess  the  nature  of  six  infinites ;  of  wh 
one  taking  its  rise  with  Him  penetrate 
the  height  above,  another  into  the  depth 
another  to  the  right  hand,  another  to  the  1 
other  in  front,  and  another  behind ;  to 
He  Himself,  looking  as  to  a  number  that  i 
on  every  side,'  completes  the  world  in  si 
poral  intervals,*  Himself  being  the  res 
having  the  infinite  age  to  come  as  His 
being  the  beginning  and  the  end.  For  i 
the  six  infinites  end,  and  from  Him  they 
their  extension  to  infinity. 

CHAP.    X.  —  THE  NATXJRE  AND  SHAPE  OF 

"  This  is  the  mystery  of  the  hebdomad 
He  Himself  is  the  rest  of  the  whole  who 

>  The  whole  of  this  chapter  is  full  of  comiptioo;  '*  twio 
in  one  ms.    Various  attempts  have  been  made  to  amend  tki 

i  An  emendation. 

4  The  text  is  corrupt.  We  hare  tnmslatnd  iw'  hnip 
Some  think  "  three  "  sKouk)  be  omitted.  Tbetlnee  infin 
respect  of  height,  depth,  and  breadth. 

^  As  punctuated  in  Dressel,  this  reads,  **  thM  the  infii 
heart." 

^  The  emendation  of  the  transcriberof  oncof  theiBS. 

7  This  refers  to  the  following  mode  of  exhibiting  fht  ua 
where  each  side  presents  the  number  three. 

*  The  creation  of  the  world  in  six  days. 

9  llie  seventh  day  on  which  God  lested,  tbe  tfpt  «f  i 
the  future  age.    See  RpittU  ^BamaHtu,  c  xv. 


324 


THE  CLEMENTINE   HOMILIES. 


[HOMILT 


by  Him,  and  became  His  apostle  for  a  single 
hour,  proclaim  His  utterances,  interpret  His  say- 
ings, love  His  apostles,  contend  not  with  me 
who  companied  with  Him.  For  in  direct  oppo- 
sition to  me,  who  am  a  firm  rock,  the  foundation 
of  the  Church,'  you  now  stand.  If  you  were  not 
opposed  to  me,  you  would  not  accuse  me,  and 
revile  the  truth  proclaimed  by  me,  in  order  that 
I  may  not  be  believed  when  I  state  what  I  my- 
self have  heard  with  my  own  ears  from  the  Lord, 
as  if  I  were  evidently  a  person  that  was  con- 
demned and  in  bad  repute.*  But  if  you  say 
that  I  am  condemned,  you  bring  an  accusation 
against  God,  who  revealed  the  Christ  to  me,  and 
jou  inveigh  against  Him  who  pronounced  me 
blessed  on  account  of  the  revelation.  But  if, 
indeed,  you  really  wish  to  work  in  the  cause  of 
truth,  learn  first  of  all  from  us  what  we  have 
learned  from  Him,  and,  becoming  a  disciple  of 
the  truth,  become  a  fellow- worker  with  us." 

I  Matt.  xvi.  x8. 

'  We  have  adopted  an  emendation  of  Schwegler's.  The  text 
reads,  "  in  good  repute/'  [The  word  "  oondemned "  is  supposed  to 
be  borrowed  fiiom  the  acoount  of  the  contest  at  Antioch  in  Gal.  ii.  xx, 
where  it  is  applied  to  the  Apostle  Peter.  This  passage  has  therefore 
been  regarded  as  a  covert  attack  upon  the  Apostle  Paul.  —  R.] 


CHAP.    XX. — ANOTHER    SUBJECT    FOR    DIS 

PROPOSED. 

When  Simon  heard  this,  he  said :  "  F 
from  me  to  become  his  or  your  disciple, 
am  not  ignorant  of  what  I  ought  to  kno 
the  inquiries  which  I  made  as  a  leam< 
made  that  I  may  see  if  you  can  prove  tha 
sight  is  more  distinct  than  apparition.^  1 
spoke  according  to  your  own  pleasure ;  ; 
not  prove.  And  now,  to-morrow  I  sha] 
to  your  opinions  in  regard  to  God,  wh< 
affirmed  to  be  the  framer  of  the  world ; 
my  discussion  with  you,  I  shall  show  ths 
not  the  highest,  nor  good,  and  that  your 
made  the  same  statements  as  I  now  do 
shall  prove  that  you  have  not  imderstoo( 
On  saying  this  he  went  away,  not  wis) 
listen  to  what  might  be  said  to  the  prop 
which  he  had  laid  down. 


s  This  passage  is  corrupt  in  the  text.  Dressd  re 
activity  is  more  distinct  than  apparitioo."  By  activity 
meant,  "acting  while  one  is  awake,  and  in  full  per"** 
senses;  |'  and  tnus  the  meaning  would  be  neaiiy  tne 
translation. 


HOMILY  XVIIL 


CHAP.     I. — SIMON    MAINTAINS    THAT   THE   FRAMER 
OF  THE  WORLD  IS  NOT  THE  HIGHEST  GOD. 

At  break  of  day,  when  Peter  went  forth  to 
discourse,  Simon  anticipated  him,  and  said : 
"When  I  went  away  yesterday,  I  promised  to 
you  to  return  to-day,  and  in  a  discussion  show 
that  he  who  framed  the  world  is  not  the  highest 
God,  but  that  the  highest  God  is  another  who 
alone  is  good,  and  who  has  remained  unknown 
up  to  this  time.  At  once,  then,  state  to  me 
whether  you  maintain  that  the  framer  of  the 
world  is  the  same  as  the  lawgiver  or  not?  If, 
then,  he  is  the  lawgiver,  he  is  just ;  but  if  he  is 
just,  he  is  not  good.  But  if  he  is  not  good,  then 
it  was  another  that  Jesus  proclaimed,  when  he 
said,*  '  Do  not  call  me  good ;  for  one  is  good, 
the  Father  who  is  in  the  heavens.'  Now  a  law- 
giver cannot  be  both  just  and  good,  for  these 
qualities  do  not  harmonize."  *  And  Peter  said  : 
"  First  tell  us  what  are  the  actions  which  in  your 
opinion  constitute  a  person  good,  and  what  are 
those  which  constitute  him  just,  in  order  that 
thus  we  may  address  our  words  to  the  same 
mark."  And  Simon  said:  "Do  you  state  first 
what  in  your  opinion  is  goodness,  and  what 
justice." 

'  Matt.  xix.  17. 

'  [Comp.  xviL  5,  and  Rec^gmUoiu,  Ui.  37, 38.— R.] 


CHAP.  n.  —  DEFINmON  OF  GOODNESS  AND 

And  Peter  said  :  "  That  I  may  not  ws 
time  in  contentious  discussions,  while 
the  fair  demand  that  you  should  give  ; 
to  my  propositions,  I  shall  myself  answt 
questions  which  I  put,  as  is  your  wish, 
affirm  that  the  man  who  bestows  ^  goods  i 
just  as  I  see  the  Framer  of  the  world  doin 
He  gives  the  sun  to  the  good,  and  the 
the  just  and  unjust."  And  Simon  said ; 
most  unjust  that  he  should  give  the  same 
to  the  just  and  the  unjust."  And  Pete 
"Do  you,  then,  in  your  turn  state  to  i 
course  of  conduct  would  constitute  Him 
And  Simon  said:  "It  is  you  that  mu« 
this."  And  Peter  said :  "  I  will.  He  wfc 
the  same  things  to  the  good  and  just,  a 
to  the  evil  and  unjust,  is  not  even  just  ao 
to  you;  but  you  would  with  reason  ca 
just  if  He  gave  goods  to  the  good  and 
the  evil.  What  course  of  conduct,  then 
He  adopt,  if  He  does  not  adopt  the  plan 
ing  things  temporal  to  the  evil,  if  pej 
they  should  be  converted,  and  things  et< 
the  good,  if  at  least  they  remain  good 
thus  by  giving  to  all,  but  by  gratifying  tl 

'  There  is  a  lacuna  in  one  of  the  mss.  befe,  wbidi  is 
various  ways.    We  have  inserted  the  word  '*  gooda  ** 


THE  CLEMENTINE   HOMILIES. 


THE  CLEMENTINE  HOMILIE&  345 


346 


THE  CLEMENTINE   HOMILIES 


"Why  did  you  not  receive  him?"  And  when 
at  the  same  time  Athenodorus  wished  to  say 
to  me,  "  It  was  Faustus,  your  father ; "  Appion 
anticipated  him,  and  said,  "  We  learned  from 
gome  one  that  Simon,  finding  him,  urged  him  to 
go  along  with  him,'  Faustus  himself  entreating 
him,  since  he  did  not  wish  to  see  his  sods  after 
they  had  become  Jews,  And  hearing  this,  wc 
came,  for  his  own  sake,  in  search  of  hiro.  But 
since  he  is  not  here,  it  is  plain  that  he  spake  the 
truth  who  gave  us  the  information  which  we, 
hearing  it  from  him,  have  given  to  you."  And 
I  Clement,  perceiving  the  design  of  Peter,  that 
he  wished  to  beget  a  suspicion  in  them  that  he 
intended  to  look  out  among  them  for  the  old 
man,  that  they  might  be  afraid  and  take  to  flight, 
assbted  in  his  design,  and  said  to  Appion ;  "  Lis- 
ten to  me,  my  dearest  Appion.  We  were  eager 
to  give  to  him,  as  being  our  father,  what  we  our- 
selves deemed  to  be  good.  But  if  he  himself 
did  not  wish  to  receive  it,  but,  on  the  contrary, 
fled  from  us  in  horror,  I  shaJl  make  a  some- 
what harsh  remark, '  Nor  do  we  care  for  him.' " 
And  when  I  said  this,  they  went  away,  as  if 
irritated  by  my  savageoess;  and,  as  we  learn 
next  day,  they  went  to  Judxa  io  the  track  of 
Simon. 

■  llukiiqifliedpiudrbjM^fectaMi 


CHAP.   XXm.  —  PETER  OOBS  TO  ANTIOCH. 

Now,  when  ten  days  had  passed  away,  then 
came  one  of  our  people '  from  our  father  to  an- 
nounce to  us  hoA-  our  father  stood  forward  ■^^^a- 
licly  in  the  sha|)e  of  Simon,  accusing  him  ;  >  and 
how  by  praising  Peter  lie  hail  made  the  whole 
'"''■"  "*"  *"tioch  long  for  him  :  and  in  consequence 
I  said  that  they  were  eager  to  see  him, 
there  were  some  who  were  angry  with 
ng  Simon,  on  account  of  their  surpass- 
on  for  Peter,  and  wished  to  lay  handi 
s,  believing  he  was  Simon.     Wherefore 
r  that  he  might  be  put  to  death,  had 
juest  Peter  to  come  immediately  if  he 
meet  him  alive,  and  to  appear  at  the 
le  to  the  city,  when  it  was  at  the  height 
iging   for   him.^     Peter,    hearing  this, 
multitude  together  to  dehberate,  and 
one  of  his  attendants  bishop ;  and 
mained  three  days  in  Laodicea  b^ 
healing,  he  hastened  to  the  neighbor 
r  Antioch.     Amen. 


fmn  the  Rnefiiiliffni. 
t  ii  RUorcd  by  Dteau  of  I 
-ntiTe  in  the  Ktctetiilitti 
[Ulead  Df  Ihu  Kurvhu  aI 


I  (from  tbe  cioac  of  dup. ' 

bf  XOIT-  Ihc  GCnfefVOO  of  tlK  WB 

... , ituii,  UM  Apunk'i  enir*  iuo  Aid- 

let  dm,  with  tbc  bun  iHiaiDn  of  lb*  endn  fa^ 
bcbntit.  It  ihDiiidLt  iddal.  u  iodicuia*  te  cbN 
two  BBntim,  Ikil  tbo  eIohiv  nWBBa  of  Ikt  Mm* 
■itb  ili^  vuiMicQi,  nifMvitMMt,  x.  iS.— K.] 


APOCRYPHA  .OF  THE  NEW  TESTAMENT. 


TRANSLATED  BY  ALEXANDER  WALKER,  ESQ.,  ONE  OF  HER  MAJESTY'S  INSPECTORS  OF 

SCHOOLS  FOR  SCOTLAND. 


INTR0DU6T0RY  NOTICE 


TO 


APOCRYPHA  OF  THE  NEW  TESTAMENT. 


By  professor  BL  B.  RTODLE,  D.D. 


Tbr  translations  which  follow  have  been  made  from  the  critical  edition  of  Tischendorf  (see 
Bibliography  at  close  of  this  volume).  The  text  varies  greatiy  from  that  of  Fabricius.  It  was 
found  impossible  to  introduce  the  various  readings  and  to  cite  the  manuscript  evidence  supporting 
them.    Those  who  are  interested  in  such  study  will  have  recourse  to  the  volumes  of  Tischendorf. 

The  general  character  of  the  writings  here  grouped  as  *'  Apocrypha  of  the  New  Testament " 
will  appear  from  even  a  cursory  perusal  of  them.    It  did  not  require  any  great  discernment  to 

i  distinguish  between  these  and  the  canonical  books  of  the  New  Testament    The  negative  internal 
evidence  thus  furnished  in  support  of  the  authority  of  the  latter  need  not  be  emphasized.    But 
attention  may  well  be  called  to  certain  historical  facts  in  regard  to  these  apocryphal  writings :  — 
£.  I.  No  one  of  them  ever  obtained  any  general  recognition  among  Christians ;  still  less,  a  place 

*    in  the  Canon  of  the  New  Testament.    A  few  so-called  Gospels  are  referred  to  by  early  writers ; 
some  obtained  local  recognition ;  others,  written  for  a  purpose,  were  pressed  into  notice  by  the  advo- 
cates of  the  tendency  they  were  written  to  support :  but,  as  a  rule,  the  books  were  soon  rejected, 
.  and  never  obtained  extensive  circulation. 

2.  Though  a  few  of  the  Apocryphal  Gospels  are  of  comparatively  early  origin  (see  Transla- 
.  tor's  Introduction),  there  is  no  evidence  that  any  Gospels  purporting  to  be  what  our  four  Gospels 
tc  are,  existed  in  the  first  century,  or  that  any  other  than  fragmentary  literature  of  this  character 
i'-:  existed  even  in  the  second  century.  The  Canon  of  the  New  Testament  was  not  formed  out  of  a 
^~  mass  of  writings  possessing  some  claim  to  recognition,  though  there  is  a  popular  impression  to 

~        effect 

3.  Here  the  character  of  the  writings  comes  in  as  confirmatory  evidence.  Of  the  Apocryphal 
-  Gospels  in  general,  R.  Hofmann '  well  says :  *'  The  method  employed  in  these  compositions  is 

always  the  same,  whether  the  author  intended  simply  to  collect  and  arrange  what  was  floating  in  the 

tradition,  or  whether  he  intended  to  produce  a  definite  dogmatical  effect.    Rarely  he  threw 

If  on  his  own  invention ;  but  generally  he  elaborated  what  was  only  hinted  at  in  the  Canoni- 

Gospels,  or  transcribed  words  of  Jesus  into  action,  or  described  the  literal  fulfilment  of  some 

ewish  expectation  concerning  the  Messiah,  or  repeated  the  wonders  of  the  Old  Testament  in  an 

hanced  form,  etc.    The  work  done,  he  took  care  to  conceal  his  own  name,  and  inscribed  his 

x>k  with  the  name  of  some  apostie  or  disciple,  in  order  to  give  it  authority."    As  a  rule,  there- 

fc,  the  Apocryphal  Gospek  give  details  regarding  those  periods  of  our  Lord's  life  about  which 

le  New  Testament  is  wisely  silent 


*  Schaff-Hcnog,  i.  p.  105. 

349 


350  INTRODUCTORY  NOTICR 

The  genesis  of  much  of  the  literature  reaembles  that  of  modem  **  lives  of  Christ "  written  to 
present  a  view  of  the  Person  of  our  Lord  which  is  not  in  accordance  with  the  obvious  sense  of  tiie 
New  Testament.  Probably  some  of  the  Apocryphal  Gospels  and  Acts  were  not  intended  to  be 
forgeries,  but  only  novels  with  a  purpose.' 

4.  But  while  the  early  Church  exercised  proper  discernment,  and  the  Canon  of  the  New 
Testament  was  soon  definitely  recognised  and  universally  accepted,  the  apocryphal  writings 
were  not  without  influence.  The  sao^  legends,  the  ecclesiastical  traditions,  all  too  potent  in 
their  effi^ct,  are  in  many  cases  to  be  traced  to  these  writings.  Much  that  Rome  inculcates  b 
derived  from  these  books,  which  the  Western  Church  constantly  rejected.  It  is,  therefore,  not 
strange  that  modem  Protestant  scholarship  has  been  most  active  in  the  investigation  of  this  litera- 
ture. The  study  of  these  works  furnishes  not  only  a  defence  of  the  canonical  books  of  the  New 
Testament,  but  an  effective  weapon  against  that  "  tradition  "  which  would  overbear  the  authcmty 
of  Holy  Scripture.  No  attempt  has  been  made  to  annotate  the  various  works  in  illustration  of 
the  above  positions,  although  the  temptation  to  do  so  was  very  great.  A  few  notes  have  been 
appended,  but  it  was  felt  that  in  most  cases  the  intelligent  reader  would  not  foil  to  draw  the 
proper  conclusions  from  the  documents  themselves.  Those  who  desire  to  investigate  further  will 
find  the  best  helps  indicated  either  in  the  Introduction  of  the  translator  or  in  the  Bibliography 
which  closes  this  volume  and  series. 

It  will  be  noticed  that  no  Apocryphal  Episdes  are  included  in  the  literature  which  ft^ows. 
Such  forgeries  were  less  common,  and  the  Apocryphal  Acts  furnished  a  more  convenient  channd 
for  heretical  opinions  and  argument.  Of  the  few  in  existence,  some  appear,  in  connection 
with  other  works,  in  the  Acts  of  Thaddaeus,  in  the  Pseudo-Ignatian  Episdes,  in  the  Clementine 
Homilies  (Epistles  of  Peter  to  James),  and  in  Eusebius.  The  forged  letters  of  Paul,  to  the 
Laodiceans  and  a  third  to  the  Corinthians,  deserve  little  attention,  being  made  to  supply  the  sup- 
posed loss  suggested  by  Col.  iv.  16  and  i  Cor.  v.  9.  The  correspondence  of  Paul  and  Seneca 
(six  letters  frt)m  the  former  and  eight  fix)m  the  latter)  has  a  certain  interest,  but  scarcely  deserves 
a  place  even  among  the  apocryphal  writings, 

>  In  most  cases  the  vocabulary  of  the  books  furnishes  positive  evidence  of  the  late  origin.  A  great  number  of  tenns  can  be  traced  tos 
particular  period  of  ecclesiastical  development,  while  the  dogmatic  tendencies  which  point  to  a  given  (and  comparatively  laie)  period  of  €» 
trovcrsy  are  frequent  and  obvious. 


TRANSLATOR'S  INTRODUCTORY  NOTICE 

these  translations  has  been  to  give  a  rendering  of  the  original  as  literal  as  possible ; 

have  adhered  even  in  cases  —  and  they  are  not  a  few — in  which  the  Latin  or  the 

strict  accordance  with  grammatical  rule.    It  was  thought  advisable  in  all  cases  to 

the  means  of  forming  an  accurate  estimate  of  the  style  as  well  as  the  substance  of 

ocuments. 

PART  L  — APOCRYPHAL  GOSPELS. 

i  of  the  volume,  extending  from  page  361  to  page  476,  comprising  the  Apocrypnal 
ly  so  called,  consists  of  twenty-two  separate  documents,  of  which  ten  are  written  in 
ve  in  Latin.  These  twenty-two  may  be  classed  under  three  heads :  (a)  those  re- 
story  of  Joseph  and  of  the  Virgin  Mary,  previous  to  the  birth  of  Christ ;  (d)  those 
infancy  of  the  Saviotu:;  and  {c)  those  relating  to  the  history  of  Pilate.  The 
traditions  are  the  Protevangelium  of  James,  the  Gospel  of  Thomas,  and  the  Acts 
^r  most  of  the  others  can  be  referred  to  these  three,  as  compilations,  modifications, 
is. 

undant  evidence  of  the  existence  of  many  of  these  traditions  in  the  second  century, 
>t  be  made  out  that  any  of  the  books  were  then  in  existence  in  their  present  form, 
mber  of  the  authorities  on  the  subject,  however,  seem  to  agree  in  assigning  to  the 
ies  of  the  Christian  era,  the  following  five  books :  i.  The  Protevangelium  of  James ; 
of  Pseudo-Matthew;  4.  The  History  of  Joseph  the  Carpenter;  5.  The  Gospel  of 
he  Gospel  of  Nicodemus. 
I  to  give  a  very  brief  notice  of  each  of  them. 

tevangeUum  of  James.  —  The  name  of  Protevangelium  was  first  given  to  it  by  Postel, 
rsion  was  published  in  1552.  The  James  is  usually  referred  to  St.  James  the  Less, 
her ;  but  the  titles  vary  very  much.'  Origen,  in  the  end  of  the  second  century, 
k  of  James,  but  it  is  by  no  means  clear  that  he  refers  to  the  book  in  question, 
n  two  passages,  refers  to  the  cave  in  which  Christ  was  bom ;  and  from  the  end  of 
iry  down,  there  are  numerous  allusions  in  ecclesiastical  writings  to  statements  made 
gelium. 

ion  Tischendorf  made  use  of  seventeen  mss.,  one  of  them  belonging  to  the  ninth 
Greek  is  good  of  the  kind,  and  free  from  errors  and  corruptions.  There  are  trans- 
)  English  by  Jones  (1722)  and  Cowper  (1867). 

spei  of  Pseudo-Matthew,  —  The  majority  of  the  mss.  attribute  this  book  to  Matthew, 
s  vary  much.  The  letters  prefixed,  professing  to  be  written  to  and  by  St.  Jerome, 
of  the  MSS. ;  but  no  one  who  is  acquainted  with  the  style  of  Jerome's  letters  will 
Luthentic.  There  are,  however,  in  his  works  many  allusions  to  some  of  the  legends 
lis  book.    Chapters  i.-xxiv.  were  edited  by  Thilo,  chapters  xxv.  to  the  end  are  edited 

d's  brother,  in  the  earliest  Christian  literature,  b  not  identified  with  Janice  the  ion  of  Alphaeus,  one  of  die  twehre. 
loCB  oa  fiat  page  oC  text — R.] 

35« 


352  INTRODUCTORY  NOTICE. 

for  the  first  time  by  Tischendorf.    It  is  not  very  dear  whether  the  Latin  be  origiDal,  or 
translation  from  the  Greek.    In  most  part  it  seems  to  be  originaL    The  list  of  epithi 
ever,  applied  to  the  triangles  of  the  Alpha  in  chapter  xxxL  are  pretty  obviously  mistzaDsli 
Greek  technical  terms,  which  it  might  not  be  difficult  to  reproduce. 

III.  Gospel  of  ^  Nativity  of  Mary.  —  This  work,  which  is  in  substance  the  same  as  ti 
part  of  the  preceding,  yet  differs  from  it  in  several  important  points,  indicating  a  later  da 
different  author.  It  has  acquired  great  celebrity  from  having  been  transferred  almost  < 
the  Historia  Lombardica  or  Legenda  Aurea  in  the  end  of  the  thirteenth  century.  Mediaev 
and  sacred  art  have  been  very  much  indebted  to  its  pages. 

The  original  is  in  Latin,  and  is  not  a  direct  translation  fix)m  the  Greek.  In  many  pa 
follows  very  closely  the  Vulgate  translation. 

IV.  The  History  of  Joseph  the  Carpenter.  —  The  original!  language  of  this  history  i£ 
From  the  Coptic  it  was  translated  into  Arabic.  The  Arabic  was  published  by  Wallin  in  i 
a  Latin  translation  and  copious  notes.  Wallin's  version  has  been  republished  by  Fabri 
later  in  a  somewhat  amended  form  by  Thilo.  This  amended  form  of  Wallin's  version  is 
adopted  by  Tischendorf.  Chapters  xiv.-xxiii.  have  been  published  in  the  Sahidic  text  by 
1810  with  a  Latin  translation,  and  more  correctiy  by  Dulaurier  in  1835  ^^^  ^  French  tn 

Tischendorf  employs  various  arguments  in  support  of  his  opinion  that  the  work  belon 
fourth  century.     It  is  found,  he  says,  in  both  dialects  of  the  Coptic :  the  eschatology  of 
inconsistent  with  an  early  date :  the  feast  of  the  thousand  years  of  chapter  xxvi.  had  beo 
of'  heretical  opinion  after  the  third  century.    The  death  of  the  Virgin  Mary  in  chapter  v 
sistent  with  the  doctrine  of  the  assumption,  which  began  to  prevail  in  the  fifth  century. 

v.,  VI.,  VII.  The  Gospel  of  Thomas.  —  Like  the  Protevangelium  of  James,  the  G 
Thomas  is  of  imdoubted  antiquity.  It  is  mentioned  by  name  by  Orlgen,  quoted  by  Iren 
the  author  of  the  Philosophumena,  who  says  that  it  was  used  by  the  Nachashenes,  a  Gnc 
of  the  second  century.  Cyril  of  Jerusalem  {d.  386)  attributes  the  authorship  not  to  the 
but  to  a  Thomas  who  was  one  of  the  three  disciples  of  Manes.  This  fact,  of  course, 
that  Cyril  knew  nothing  of  the  antiquity  of  the  book  he  was  speaking  of.  This  Manichae 
has  been  adopted  by  many  writers,  of  whom  the  best  known  are  in  recent  times  R.  Sii 
Mingarelli. 

The  text  of  the  first  Greek  form  is  obtained  from  a  Bologna  ms.  published  by  Mingare 
Latin  translation  in  1 764,  a  Dresden  MS.  of  the  sixteenth  century  edited  by  Thilo,  a  Vienn 
ment  edited  by  Lambecius,  and  a  Parisian  fragment  first  brought  to  light  by  Coteler  in  hi 
of  the  Apostolical  Constitutions,  and  translated  into  English  by  Jones. 

The  second  Greek  form  is  published  for  the  first  time  by  Tischendorf,  who  got  the  m 
is  on  paper,  of  the  fourteenth  or  fifteenth  century,  from  one  of  the  monasteries  on  Mount 

The  Latin  form  is  also  published  for  the  first  time,  from  a  Vatican  MS.  There  is  anotl 
text  existing  in  a  palimpsest,  which  Tischendorf  assigns  to  the  fifth  century,  and  asserts  to 
nearer  the  ancient  Greek  copy  than  any  of  the  other  mss. 

It  seems  pretty  clear,  from  the  contents  of  the  book,  that  its  author  was  a  Gnostic,  a 
and  a  Marcosian ;  and  it  was  held  in  estimation  by  the  Nachashenes  and  the  Manicna& 
bearing  upon  Christian  art,  and  to  some  extent  Christian  dogma,  is  well  known. 

The  Greek  of  the  original  is  by  no  means  good,  and  the  Latin  translator  has  in  ma 
mistaken  the  meaning  of  common  Greek  words. 

VIII.  Arabic  Gospel  of  the  Saviour's  Infancy,  —  Chapters  i.-ix.  are  founded  on  the 
uke  and  Matthew,  and  on  the  Protevangelium  of  James ;  chapters  xxxvi.  to  the  end 


356  INTRODUCTORY   NOTICE. 

VI.  Acts  of  Andrew,  —  In  the  decree  of  Pope  Gelasius  (</.  496),  a  book  under  this  name 
condemned  as  apocryphal.  Epiphanius  {d,  403)  states  that  the  Acts  of  Andrew  were  in  fiivoi 
with  the  EncratiteSy  the  Apostolics,  and  the  Origenians ;  Augustine  (d.  430)  mentions  that  tl 
Acts  of  the  Apostles  written  by  Leucius  Charinus  —  discipubis  diaboHf  as  Pope  Gelasius  caDs  hii 
—  were  held  in  estimation  by  the  Manichaeans.  The  authorship  generally  is  attributed  to  Leudi 
by  early  writers;  Innocentius  I.  (^.417),  however,  says  that  the  Acts  of  Andrew  were  compose 
by  the  philosophers  Nexocharis  and  Leonidas.  This  book  is  much  the  same  in  substance  with  tb 
celebrated  Presbyterorum  et  Diaconorum  Achaia  de  martyrio  S.  Andrea  aposloU  episiola  encycUci 
first  edited  in  Greek  by  Woog  in  1749,  and  by  him  considered  to  be  a  genuine  writing  of  tii 
apostolic  age,  composed  about  a.d.  80.  Thilo,  while  dissenting  fh>m  this  opinion  of  Wopg^i 
concludes  that  it  is  a  fragment  from  the  Acts  of  Leucius,  expurgated  of  most  of  its  heresy,  an 
put  into  its  present  shape  by  an  orthodox  writer.  Cardinals  Baronius  and  Bellarmine  assig 
the  epistle  to  the  apostolic  age ;  Fabricius  thinks  it  much  later. 

The  probability  is  that  the  book  was  written  by  Leucius,  following  earlier  traditions,  and  tb 
it  was  afterwards  revised  and  fitted  for  general  reading  by  an  orthodox  hand. 

Though  some  of  the  traditions  mentioned  in  the  book  are  referred  to  by  authors  of  the  begin 
ing  of  the  fifth  centiuy,  there  does  not  seem  to  be  any  undoubted  quotation  of  it  before  tb 
eighth  and  the  tenth  centuries.  Some  portions  of  Pseudo-Abdias,  however,  are  almost  in  tbi 
words  of  our  Greek  Acts. 

The  text  is  edited  chiefly  from  two  mss.,  —  the  one  of  the  eleventh,  the  other  of  the  ^ 
teenth  century. 

The  Greek  of  the  original  is  good  of  the  kind,  and  exhibits  considerable  rhetorical  skOL 

VII.  Acts  of  Andrew  and  Matthias.  — Thilo  assigns  the  authorship  of  these  Acts  also  10 
Leucius,  and  the  use  of  them  to  the  Gnostics,  Manichaeans,  and  other  heretics.  Pseudo-AbM 
seems  to  have  derived  his  account  of  Andrew  and  Matthias  from  the  same  source.  Epiphaeii 
the  monk,  who  wrote  in  the  tenth  century,  gives  extracts  from  the  history.  There  is,  besides, « 
old  English  —  commonly  called  Anglo-Saxon  —  poem,  Andrew  and  Helene,  published  by  Jscofc 
Grimm  in  1840,  the  argument  of  which  in  great  part  coincides  with  that  of  the  Acts  of  Andret 
and  Matthias. 

There  is  considerable  doubt  as  to  whether  it  is  Matthias  or  Matthew  that  is  spoken  ot 
Pseudo-Abdias,  followed  by  all  the  Latin  writers  on  the  subject,  calls  him  Matthew.  The  Gie4; 
texts  hesitate  between  the  two.  Tischendorf  edits  Matthias,  on  the  authority  of  his  oldest  lAj 
There  is  also  some  discrepancy  as  to  the  name  of  the  town.  Some  mss.  say  Sinope,  oAafl 
Myrmene  or  Myma :  they  generally,  however,  coincide  in  calling  it  a  town  of  ^Ethiopia.  - 

Thilo,  and  Tischendorf  after  him,  made  use  chiefly  of  three  mss.,  only  one  of  which,  of 
fifteenth  century,  contains  the  whole  book.    The  oldest  is  an  uncial  ms.   of  about  the 
century. 

The  Acts  of  Peter  and  Andrew,  from  the  Bodleian  ms.,  are  inserted  as  an  appendix  to 
Acts  of  Andrew  and  Matthias. 

VIII.  Acts  of  Matthew,  —  This  book  is  edited  by  Tischendorf  for  the  first  time.    It  is  a 
later  production  than  the  last,  written  in  bad  Greek,  and  in  a  style  rendered  very  cumbrous  bf  < 
use  of  participial  phrases. 

On  the  authority  of  the  oldest  ms.,  Matthew,  not  Matthias,  is  the  name  here.     It  is 
owing  to  this  confusion  between  the  names,  that  there  is  much  uncertainty  in  the  traditions 
ing  St.  Matthew. 

Tischendorf  gives,  in  his  Prolegonuna,  a  long  extract  from  Nicephorus,  which  shows  W^ 
was  acquainted  with  this  book,  or  something  very  like  it. 

is  edited  from  two  mss.,  — a  Piirisian  of  the  eleventh  century,  and  a 


INTRODUCTORY  NOTICE.  357 

IX.  Acts  of  Thomas.  — The  substance  of  this  book  is  of  great  antiquity,  and  in  its  original 
Ebnn  it  was  held  in  great  estimation  by  the  heretics  of  the  first  and  second  centuries.  The  main 
lieresy  which  it  contained  was  that  the  Apostle  Thomas  baptized,  not  with  water,  but  with  oil  only. 
[t  is  mentioned  by  Epiphanius,  Turribius,  and  Nicephorus,  condemned  in  the  decree  of  Gelasius, 
and  in  the  Synopsis  of  Scripture  ascribed  to  Athanasius,  in  which  it  is  placed,  along  with  the  Acts 
of  Peter,  Acts  of  John,  and  other  books,  among  the  AntUegomena.  St  Augustine  in  three  pas- 
sages refers  to  the  book  in  such  a  way  as  to  show  that  he  had  it  in  something  very  like  its  present 
form.  Two  centuries  later,  Pseudo-Abdias  made  a  recension  of  the  book,  rejecting  the  more 
heretical  portions,  and  adapting  it  generally  to  orthodox  use.  Photius  attributes  the  authorship 
of  this  document,  as  of  many  other  apocryphal  Acts,  to  Leucius  Charinus. 

The  Greek  text  was  first  edited,  with  copious  notes  and  prolegomena,  by  Thilo  in  1823.  The 
text  fix>m  which  the  present  translation  is  made  is  a  recension  of  five  mss.,  the  oldest  of  the  tenth 
century. 

X.  ConsummaHon  of  Thomas.  —  This  is  properly  a  portion  of  the  preceding  book.  P^udo- 
Abdias  follows  it  very  closely,  but  the  Greek  of  some  chapters  of  his  translation  or  compilation  has 
not  yet  been  discovered. 

The  text,  edited  by  Tischendorf  for  the  first  time,  is  fix)m  a  bis.  of  the  eleventh  century. 

XI.  Martyrdom  of  Bartholomew. — This  Greek  text,  now  for  the  first  time  edited  by  Tischen- 
dorf, is  very  similar  to  the  account  of  Bartholomew  in  Pseudo-Abdias.  The  editor  is  inclined 
to  believe,  not  that  the  Greek  text  is  a  translation  of  Abdias,  which  it  probably  is,  but  that  both  it 
and  Abdias  are  derived  firom  the  same  source.  Tischendorf  seems  inclined  to  lay  some  weight 
upon  the  mention  made  by  Abdias  of  a  certain  Crato,  said  to  be  a  disciple  of  the  Apostles  Simon 
and  Judas,  having  written  a  voluminous  history  of  the  apostles,  which  was  translated  into  Latin  by 
Julius  Africanus.  The  whole  story,  however,  is  absiurd.  It  is  very  in^probable  that  Julius  Africanus 
knew  any  Latin ;  it  is  possible,  however,  that  he  may  have  compiled  some  stories  of  the  apostles, 
tlu»t  these  may  have  been  translated  into  Latin,  and  that  P^udo-Crato  and  Pseudo-Abdias  may 
have  derived  some  of  their  materials  from  this  source. 

The  Greek  text  is  edited  fix)m  a  Venetian  ms.  of  the  thirteenth  century. 

XII.  Acts  of  Thctddctus.  — This  document,  of  which  our  text  is  the  editio  princeps^  is  of  some 
consequence,  as  giving  in  another  form  the  famous  letters  of  Christ  to  Abgarus.  Eusebius  ijl.  E,y 
L  13)  says  that  he  found  in  the  archives  of  Edessa  the  letters  written  by  their  own  hands,  and  that 
he  translated  them  firom  the  Syriac.  The  story  of  the  portrait  was  a  later  invention.  It  is  found 
in  Pseudo-Abdias  (x.  i),  and  with  great  detail  in  Nicephorus  i^H.  E.,  ii.  7).  There  is  consider- 
abk  variety  in  the  texts  of  the  letters.  They  were  probably  written  in  Syriac  in  the  third  century 
by  some  native  of  Edessa,  who  wished  to  add  to  the  importance  of  his  city  and  the  antiquity  of 
his  church.  See  the  whole  subject  discussed  in  Dr.  Cureton's  Ancient  Syriac  Documents  relative 
to  ui^  earliest  establishment  of  Christianity  in  Edessa. 

The  Greek  text,  which  is  probably  of  the  sixth  or  seventh  century,  seems,  firom  allusions  to  the 
synagogue,  the  hours  of  prayer,  the  Sabbath-day,  etc.,  to  have  been  written  by  a  Jew.  It  is  edited 
from  a  Paris  Bfs.  of  the  eleventh  century,  and  a  Vienna  one  of  a  later  date. 

Xni.  Acts  of  John.  —  A  book  under  this  title  is  mentioned  by  Eusebius,  Epiphanius,  Photius, 
aniong  Greek  writers;  Augustine,  Philastrius,  Innocent  I.,  and  Turribius  among  Latin  writers. 
Thu  two  last  named  and  Photius  ascribe  the  authorship  to  Leucius,  discipulus  diaboU^  who  got 
the  /nredit  of  all  these  heretical  brochures.    It  is  not  named  in  the  decree  of  Gelasius. 

Augustine  {Trcutat.  124  in  Johannem)  relates  at  length  the  story  of  John  going  down  alive 
into  his  grave,  and  of  the  fact  of  his  being  alive  being  shown  by  his  breath  stirring  about  the  dust 
on  ihe  tomb.  This  story,  which  has  some  resemblance  to  the  Teutonic  legend  of  Barbarossa,  is 
rep^jited  by  Photius. 


INTRODUCTORY  NOTICE.  359 

Tischendorfy  upon  what  seems  to  be  pretty  good  evidence,  ascribes  it  to  the  year  380.  It  is 
fix>in  a  Milan  MS.  of  not  earlier  than  the  fifteenth  century.  There  is  another  ms.  two  centuries 
older ;  but  they  both  seem  to  be  copied  from  the  same  original.  The  Syriac  seems  to  be  later 
than  the  Greek,  and,  according  to  Eastern  &shion,  fuller  in  details. 

IV.  77ie  Apocalypse  of  John.  —  In  the  scholia  to  the  Grammar  of  Dionysius  the  Thracian, 
ascribed  to  the  ninth  century,  immediately  after  the  ascription  of  the  Apocalypse  of  Paul  to  Paul 
of  Samosata,  there  occurs  the  following  statement :  '  And  there  is  another  called  the  Apocalypse  of 
John  the  Theologian.  We  do  not  speak  of  that  in  the  island  of  Patmos,  God  forbid,  for  it  is  most 
true ;  but  of  a  supposititious  and  spurious  one.'  This  is  the  oldest  reference  to  this  Apocalypse. 
Asseman  says  he  foimd  the  book  in  Arabic  in  three  mss. 

The  document  was  first  edited  by  Birch  in  1804,  from  a  Vatican  ms.,  collated  with  a  Vienna 
MS.  For  his  edition  Tischendorf  collated  other  five  mss.,  two  of  Paris,  three  of  Vienna,  of  from 
the  fourteenth  to  the  sixteenth  century. 

Of  other  Apocalypses,  Tischendorf  in  his  Prolegomena  gives  an  abstract  of  the  Apocalypse  of 
Peter,  the  Apocalypse  of  Bartholomew,  the  Apocalypse  of  Mary,  and  the  Apocalypse  of  Daniel 
The  Apocalypse  of  Peter  professes  to  be  written  by  Clement.  There  is  an  Arabic  ms.  of  it  in  the 
Bodleian  Library.  It  is  called  the  Perfect  Book,  or  the  Book  of  Perfection,  and  consists  of  eighty- 
nine  chapters,  comprising  a  history  of  the  world  as  revealed  to  Peter,  from  the  foundation  of  the 
world  to  the  appearing  of  Antichrist. 

The  Apocalypse  of  Bartholomew,  fh>m  a  ms.  in  the  Paris  Library,  was  edited  and  translated  by 
Dulaurier  in  1835.    '^^  translation  appears  in  Tischendorf 's  Prolegomena. 

The  Apocalypse  of  Mary,  containing  her  descent  to  the  lower  world,  appears  in  several  Greek 
MSS.     It  is  of  a  late  date,  the  work  of  some  monk  of  the  middle  ages. 

The  Apocalypse  of  Daniel,  otherwise  called  the  Revelation  of  the  Prophet  Daniel  about  the 
consummation  of  the  world,  is  also  of  a  late  date.  About  the  half  of  the  Greek  text  is  given  in 
the  Prolegomena.    We  have  not  thought  it  necessary  to  translate  it. 

v.,  VI.,  VII.  The  Assumption  of  Mary. — It  is  somewhat  strange  that  the  Greek  text  of  this 
book,  which  has  been  translated  into  several  languages  both  of  the  East  and  the  West,  is  edited 
by  Tischendorf  for  the  first  time.  He  assigns  it  to  a  date  not  later  than  the  fourth  century.  A 
book  under  this  title  is  condemned  in  the  decree  of  Gelasius.  The  author  of  the  Second  Latin 
Form  (see  p.  595,  note),  writing  under  the  name  of  Melito,  ascribes  the  authorship  of  a  treatise 
on  the  same  subject  to  Leucius.  This,  however,  cannot  be  the  book  so  ascribed  to  Leucius,  as 
Pseudo-Melito  afiirms  that  his  book,  which  is  in  substance  the  same  as  the  Greek  text,  was  writ- 
ten to  condemn  Leucius'  heresies. 

There  are  translations  or  recensions  of  our  text  in  Syriac,  Sahidic,  and  Arabic.  The  Syriac  was 
edited  and  translated  by  Wright  in  1865,  in  his  Contributions  to  the  Apocryphal  Literature  of  the 
New  Testament.  Another  recension  of  it  was  published  in  XhtJoumcU  of  Sacred  Literature  for 
January  and  April,  1864.  An  Arabic  version  of  it,  resembling  more  the  Syriac  than  the  Greek  or 
Latin,  was  edited  and  translated  by  Enger  in  1854.  The  Sahidic  recension,  published  and  trans- 
lated by  Zoega  and  Dulaurier,  is  considerably  different  from  our  present  texts.  The  numerous 
Latin  recensions  also  differ  considerably  from  each  other,  as  will  be  seen  from  a  comparison  of 
the  First  Latin  Form  with  the  Second.  They  are  all,  however,  from  the  same  source,  and  that 
probably  the  Greek  text  which  we  have  translated.  The  Greek  texts,  again,  exhibit  considerable 
variations,  especially  in  the  latter  portions. 

In  the  end  of  the  seventh  century,  John  Archbishop  of  Thessalonica  wrote  a  discoiu:se  on  the 
falling  asleep  of  Mary,  mainly  derived  from  the  book  of  Pseudo-John ;  and  in  some  mss.  this 
treatise  of  John  of  Thessalonica  is  ascribed  to  John  the  Apostle.  Epiphanius,  however,  makes 
distinctive  mention  of  both  treatises. 


36o  INTRODUCTORY  NOTICE. 

For  his  edition  of  the  Greek  text,  Tischendorf  made  use  of  five  iiss.,  the  oldest  of  die  deventh 
century. 

The  First  Latin  Form  is  edited  from  three  Italian  biss.,  the  oldest  of  the  thirteenth  century. 

The  Second  Latin  Form,  which  has  been  previously  published  elsewhere,  is  fixnn  a  Venetian 
lis.  of  the  fourteenth  century. 

We  have  now  concluded  our  notices,  compiled  chiefly  from  Tischendorf  s  Prolegomena^  of  the 
Apocryphal  literature  of  the  New  Testament 

While  these  documents  are  of  considerable  interest  and  value,  as  giving  evidence  of  a  wide- 
spread feeling  in  early  times  of  the  importance  of  the  events  which  form  the  basis  of  our  belief, 
and  as  affording  us  curious  glimpses  of  the  state  of  the  Christian  conscience,  and  of  modes  of 
Christian  thought,  in  the  first  centuries  of  our  era,  the  predominant  impression  which  they  leave 
on  our  minds  is  a  profound  sense  of  the  immeasurable  superiority,  the  unapproachable  simi^dty 
and  majesty,  of  the  Canonical  Writings. 

Sr.  Amduws,  Mk  March,  i8|0b 


3^4 


THE   PROTEVANGELIUM   OF  JAMES. 


magnified  thy  name,  and  thou  shalt  be  blessed 
in  all  the  generations  of  the  earth.  And  Mary, 
with  great  joy,  went  away  to  Elizabeth  her  kins- 
woman,' and  knocked  at  the  door.  And  when 
Elizabeth  heard  her,  she  threw  away  the  scarlet,^ 
and  ran  to  the  door,  and  opened  it ;  and  seeing 
Mary,  she  blessed  her,  and  said :  Whence  is  this 
to  me,  that  the  mother  of  my  Lord  should  come 
to  me  ?  for,  behold,  that  which  is  in  me  leaped 
and  blessed  thee.3  But  Mary  had  forgotten  the 
mysteries  of  which  the  archangel  Gabriel  had 
spoken,  and  gazed  up  into  heaven,  and  said: 
Who  am  I,  O  Lord,  that  all  the  generations  of 
the  earth  should  bless  me  ?  ^  And  she  remained 
three  months  with  Elizabeth;  and  day  by  day 
she  grew  bigger.  And  Mary  being  afraid,  went 
away  to  her  own  house,  and  hid  herself  from  the 
sons  of  Israel.  And  she  was  sixteen  $  years  old 
when  these  mysteries  happened. 

13.  And  she  was  in  her  sixth  month;  and, 
behold,  Joseph  came  back  from  his  building, 
and,  entering  into  his  house,  he  discovered  that 
she  was  big  with  child.  And  he  smote  ^  his 
face,7  and  threw  himself  on  the  ground  upon  the 
sackcloth,  and  wept  bitterly,  saying :  With  what 
face  shall  I  look  upon  the  Lord  my  God?  and 
what  prayer  shall  I  make  about  this  maiden? 
because  I  received  her  a  virgin  out  of  the  temple 
of  the  Lord,  and  I  have  not  watched  over  her. 
Who  is  it  that  has  hunted  me*  down?  Who  has 
done  this  evil  thing  in  my  house,  and  defiled  the 
virgin?  Has  not  the  history  of  Adam  been 
repeated  in  me?  For  just  as  Adam  was  in  the 
hour  of  his  singing  praise,'  and  the  serpent 
came,  and  found  Eve  alone,  and  completely 
deceived  her,  so  it  has  hapj)ened  to  me  also. 
And  Joseph  stood  up  from  the  sackcloth,  and 
called  Mary,  and  said  to  her :  O  thou  who  hast 
been  cared  for  by  God,  why  hast  thou  done  this, 
and  forgotten  the  Lord  thy  God?  Why  hast 
thou  brought  low  thy  soul,  thou  that  wast  brought 
up  in  the  holy  of  holies,  and  that  didst  receive 
food  from  the  hand  of  an  angel  ?  And  she  wept 
bitterly,  saying  :  I  am  innocent,  and  have  known 
no  man.  And  Joseph  said  to  her:  Whence 
then  is  that  which  is  in  thy  womb  ?  And  she 
said :  As  the  Lord  my  God  liveth,  I  do  not 
know  whence  it  is  to  me. 

14.  And  Joseph  was  greatly  afraid,  and  re- 
tired from  her,  and  considered  what  he  should 
do  in  regard  to  her.'°    And  Joseph  said :  If  I 

I  I.uke  i.  39,  40. 

3  Other  r«kdings  are:  the  wool  —  what  she  had  in  her  hand. 

3  Luke  j.  43,  44. 

4  Luke  I  48. 

5  Six  Mss.  have  sixUen:  ox»,/ourteen:  tttOf fifteen:  and  one, 
erventeen. 

6  The  Latin  translation  has  hungcUnun, 

7  Ezek.  xxi.  la;  Jer.  xxxi.  19. 
■  Two  MSS. :  her. 

9  Another  reading  is:  As  Adam  was  in  Paradise,  and  in  the  hour 
of  the  singing  of  praise  (doxology)  to  God  was  with  the  angels,  the 
serpent,  etc 
^^  Matt.  i.  19. 


conceal  her  sin,  I  find  myself  fighting  against 
the  law  of  the  Lord ;  and  if  I  expose  her  to 
the  sons  of  Israel,  I  am  afraid  lest  that  whidi  is 
in  her  be  from  an  angel,"  and  I  shall  be  found 
giving  up  innocent  blood  to  the  doom  of  deatL 
What  then  shall  I  do  with  her?    I  will  put  her 
away  from  me  secretly.    And  night  came  upon 
him ;  and,  behold,  an  angel  of  the  Lord  appears 
to  him  in  a  dream,  saying :   Be  not  afraid  for 
this  maiden,  for  that  which  is  in  her  is  of  the 
Holy  Spirit ;  and  she  will  bring  forth  a  Son,  smd 
thou  shalt  call  His  name  Jesus,  for  He  will  save 
His  people  firom  their  sins."    And  Joseph  arose 
from  sleep,  and  glorified  the  God  of  Israel,  who 
had  given  him  tins  grace ;  and  he  kept  her. 

15.  And  Annas  the  scribe  came  to  him,  and 
said :  Why  hast  thou  not  appeared  in  our  assem- 
bly? And  Joseph  said  to  him :  Because  I  was 
weary  from  my  journey,  and  rested  the  first  day. 
And  he  turned,  and  saw  that  Maiy  was  witii 
child.  And  he  ran  away  to  the  priest,'^  and  said 
to  him :  Joseph,  whom  thou  didst  vouch  for,  has 
committed  a  grievous  crime.  And  the  priest 
said :  How  so  ?  And  he  said :  He  has  defiled 
the  virgin  whom  he  received  out  of  the  temple 
of  the  Lord,  and  has  married  her  by  stealth,  s)d 
has  not  revealed  it  to  the  sons  of  Israel  And 
the  priest  answering,  said:  Has  Joseph  done 
this  ?  Then  said  Armas  the  scribe :  Send  offi- 
cers, and  thou  wilt  find  the  virgin  with  chDd. 
And  the  officers  went  away,  and  found  it  as  he 
had  said ;  and  they  brought  her  along  with  Jo- 
seph to  the  tribunal.  And  the  priest  said :  Marj, 
why  hast  thou  done  this?  and  why  hast  then 
brought  thy  soul  low,  and  forgotten  the  Lord  thjr 
God  ?  Thou  that  wast  reared  in  the  holy  of 
holies,  and  that  didst  receive  food  from  the  hand 
of  an  angel,  and  didst  hear  the  hynms,  and  didst 
dance  before  Him,  why  hast  thou  done  this? 
And  she  wept  bitterly,  saying :  As  the  Lord  ^ 
God  liveth,  I  am  pure  before  Him,  and  knot 
not  a  man.  And  the  priest  said  to  Joseph: 
Why  hast  thou  done  this?  And  Joseph  said: 
As  the  Lord  liveth,  I  am  pure  concerning  her. 
Then  said  the  priest :  Bear  not  false  witness,  bat 
speak  the  truth.  Thou  hast  married  her  bf 
stealth,  and  hast  not  revealed  it  to  the  sons  of 
Israel,  and  hast  not  bowed  thy  head  under  the  | 
strong  hand,  that  thy  seed  might  be  Uessei 
And  Joseph  was  silent 

16.  And  the  priest  said:  Give  up  the  viigii 
whom  thou  didst  receive  out  of  the  temple  of 
the  Lord.  And  Joseph  burst  into  tears.  Anl 
the  priest  said :  I  will  give  you  to  drink  of  the 
water  of  the  ordeal  of  the  Lord,'^  and  He  sbl 
make  manifest  your  sins  in  your  eyes.    And  tke 


"  Lit.,  angelic  ;  one  MS.  hai  holy;  the 
ing  a  slightly  difierent  reading,  that  it  wonli  met  h§Jkirtn 

12  Matt.  1.  ao. 

13  Three  mss.  haTC  high  priest, 

14  Num.  V.  XX,  ff. 


:... 


366 


THE  PROTEVANGEUUM  OF  JAMES. 


hand.  And,  behold,  an  angel  of  the  Lord  stood 
by  her,  saying  to  her :  Salome,  Salome,  the  Lord 
hath  heard  thee.  Put  thy  hand  to  the  infant, 
and  carry  it,  and  thou  wilt  have  safety  and  joy. 
And  Salome  went  and  carried  it,  saying :  I  will 
worship  Him,  because  a  great  King  has  been 
bom  to  Israel.  And,  behold,  Salome  was  im- 
mediately cured,  and  she  went  forth  out  of  the 
cave  justified.  And  behold  a  voice  saying: 
Salome,  Salome,  tell  not  the  strange  things  thou 
hast  seen,  until  the  child  has  come  into  Jeru- 
salem. 

21.  And,  behold,  Joseph  was  ready  to  go  into 
Judaea.  And  there  was  a  great  commotion  in 
Bethlehem  of  Judaea,  for  Magi  came,  saying: 
Where  is  he  that  is  bom  king  of  the  Jews?  for 
we  have  seen  his  star  in  the  east,  and  have  come 
to  worship  him.  And  when  Herod  heard,  he 
was  much  disturbed,  and  sent  officers  to  the 
Magi.  And  he  sent  for  the  priests,  and  examined 
them,  saying :  How  is  it  written  about  the  Christ? 
where  is  He  to  be  bom?  And  they  said:  In 
Bethlehem  of  Judaea,  for  so  it  is  written.'  And 
he  sent  them  away.  And  he  examined  the  Magi, 
saying  to  them :  What  sign  have  you  seen  in 
reference  to  the  king  that  has  been  bom?  And 
the  Magi  said :  We  have  seen  a  star  of  great 
size  shining  among  these  stars,  and  obscuring 
their  light,  so  that  the  stars  did  not  appear ;  and 
we  thus  knew  that  a  king  has  been  bom  to 
Israel,  and  we  have  come  to  worship  him.  And 
Herod  said  :  Go  and  seek  him ;  and  if  you  find 
him,  let  me  know,  in  order  that  I  also  may  go 
and  worship  him.  And  the  Magi  went  out.  And, 
behold,  the  star  which  they  had  seen  in  the  east 
went  before  them  until  they  came  to  the  cave, 
and  it  stood  over  the  top  of  the  cave.  And  the 
Magi  saw  the  infant  with  His  mother  Mary ;  and 
they  brought  forth  from  their  bag  gold,  and  frank- 
incense, and  myrrh.  And  having  been  wamed 
by  the  angel  not  to  go  into  Judaea,  they  went  into 
their  own  country  by  another  road.* 

22.  And  when  Herod  knew  that  he  had  been 
mocked  by  the  Magi,  in  a  rage  he  sent  murder- 
ers, saying  to  them  :  Slay  the  children  ^  fix)m  two 
years  old  and  under.  And  Mary,  having  heard 
that  the  children  were  being  kiUed,  was  afraid, 
and  took  the  infant  and  swaddled  Him,  and  put 
Him  into  an  ox-stall.  And  Elizabeth,  having 
heard  that  they  were  searching  for  John,  took 
him  and  went  up  into  the  hill-coimtry,  and  kept 
looking  where  to  conceal  him.  And  there  was 
no  place  of  concealment.  And  Elizabeth,  groan- 
ing with  a  loud  voice,  says  :  O  mountain  of  God, 
receive  mother  and  child.  And  immediately  the 
mountain  was  cleft,  and  received  her.     And  a 


I  Two  MSS.  here  add:  And  thou  Bethlehem,  etc.,  from  Mtc.  v.  a. 
'  Matt.  ii.  I-I3.    One  of  the  mss.  here  adds  Matt.  ii.  13-15,  with 
two  or  three  slight  variations. 

*  Four M88.  bave«i//A# msig chiUrm,9»va. Mau.  iL  x6. 


light  shone  about  them,  for  an  angd  of  the  Lord 
was  with  them,  watching  over  them. 

23.  And  Herod  searched  for  John,  and  sent 
officers  to  Zacharias,  saying:  Where  hast  thoa 
hid  thy  son?  And  he,  answering,  said  to  them: 
I  am  the  servant  of  God  in  holy  thingis,  and  I  stt 
constantly  in  the  temple  of  the  Lord :  'I  do  not 
know  where  my  son  is.  And  the  officers  went 
away,  and  reported  all  these  things  to  Herod. 
And  Herod  was  enraged,  and  said :  His  son  is 
destined  to  be  king  over  IsraeL  And  he  sent  to 
him  again,  saying :  Tell  the  truth ;  where  is  thy 
son?  for  thou  knowest  that  thy  life  is  in  my  hand. 
And  Zacharias  said :  I  am  God's  martyr,  if  thou 
sheddest  my  blood ;  for  the  Lord  will  receive  my 
spirit,  because  thou  sheddest  innocent  blood  at 
the  vestibule  of  the  temple  of  the  Lord.  And 
Zacharias  was  murdered  about  daybreak.  And 
the  sons  of  Israel  did  not  know  that  he  had  been 
miutiered.* 

24.  But  at  the  hoiu:  of  the  salutation  die 
priests  went  away,  and  Zacharias  did  not  come 
forth  to  meet  them  with  a  blessing,  according  to  ^ 
his  custom.'  And  the  priests  stood  waiting  for 
Zacharias  to  salute  him  at  the  prayer,^  and  to 
glorify  the  Most  High.  And  he  still  delaying  : 
they  were  all  afraid.  But  one  of  them  ventured 
to  go  in,  and  he  saw  clotted  blood  beside  die 
altar ;  and  he  heard  a  voice  saying :  Zacharias 
has  been  murdered,  and  his  blood  shall  not  be 
wiped  up  imtil  his  avenger  come.  And  hearing 
this  saying,  he  was  afraid,  and  went  out  and  told 
it  to  the  priests.  And  they  ventured  in,  and  saw 
what  had  happened ;  and  the  fretwork  of  die 
temple  made  a  wailing  noise,  and  they  rent  their 
clothes  7  from  the  top  even  to  the  bottom.  And 
they  found  not  his  body,  but  they  found  his 
blood  tiuned  into  stone.  And  they  were  afraid, 
and  went  out  and  reported  to  the  people  that 
Zacharias  had  been  murdered.  And  all  the 
tribes  of  the  people  heard,  and  mourned,  and 
lamented  for  him  three  days  and  three  nights. 
And  after  the  three  days,  die  priests  consulted 
as  to  whom  they  should  put  in  his  place ;  and 
the  lot  fell  upon  Simeon.  For  it  was  he  who 
had  been  wamed  by  the  Holy  Spirit  that  he 
should  not  see  deatii  imtil  he  should  see  Hot 
Christ  in  the  flesh.* 

And  I  James  that  wrote  this  history  in  Jerusa* 
lem,  a  commotion  having  arisen  when  Herod 
died,  withdrew  myself  to  the  wilderness  until 
the  commotion  in  Jerusalem  ceased,  glorifying 


4  Another  reading  is:  And  Herod, ennged  at  diis,  ordered  biaB 
be  slain  in  the  midst  of  the  altar  before  the  dawn,  thau  the  dsyiH 
of  him  might  not  be  prevented  by  the  people.  [tUi  incideBt  «■ 
probably  suggested  by  the  reference  to  ''Zacharias  the  too  of  Bi»> 
chias  "m  Matt  xziii^s,  Luke  id.  5x;  bat  ooom  a  Quoa.  adv.  av"* 
-R.1  *».  » 

^  ut.»  the  blessing  of  Zacharias  did  not  oome  feidi,  etc 

6  Or.  with  pniw^ 

7  Another  reading  is:  And  was  rent  firom  the  top^  etc  ^ 
*  Luke  ii.  a6.    One  of  the  MSS.  here  adds  Matt  S.  x9-«3f  «■■ 

two  or  three  veibal  changes. 


I 


THE  PROTEVANGELIUM  OF  JAMES, 


367 


die  Lord  God,  ^rtio  had  given  me  the  gift  and  the 
to  write  this  history.'    And  grace  shall 


*  r  A  liming  datt  titft  jg  inon^  die  mot  ancjentof  the  Apocxy^ 
|HiGoipdSy  it  IS  BOtewonhj  taut  newnterebetunsnoiii  aeboratnig 
■KHiiMiiili  en  pointi  fiilly  aented  in  the  Ceaonical  Goepelt.    The 
'  cMttactar  oi'  the  carikit  of  tiweewiitino  is  obvious. 


be  with  them  that  fear  our  Lord  Jesus  Christ,  to 
whom  be  glory  to  ages  of  ages.    Amen.' 


But  whet  s  oontnst  between  the  nnprcMnre 
ment  nsnratiTeS|  and  the  gamdity,  not  to 
drtailrd  descriptions  of  the  Nativx^l  —  R.] 
■  The  Mss.  Taiy  mnch  In  the  aoMoiogf, 


oftheNeir-Testa- 
inddicac^f  of  these 


THE    GOSPEL    OF    PSEUDO-MATTHEW. 


Here  beginneth  the  book  of  the  Birth  of  the 
Blessed  Mary  and  the  Infancy  of  the  Saviour. 
Written  in  Hebrew  by  the  Blessed  Evangelist 
Matthew,  and  translated  into  Latin  by  the  Bless- 
ed Presbyter  Jerome. 

To  their  well-beloved  brother  Jerome  the  Pres- 
byter.  Bishops  Cromatius  and  Heliodoms  in  the 
Lord,  greeting. 

The  birth  of  the  Virgin  Mary,  and  the  nativity 
and  infancy  of  our  Lord  Jesus  Christ,  we  find  in 
apocryphal  books.  But  considering  that  in  them 
many  things  contrary  to  our  faith  are  written,  we 
have  believed  that  they  ought  all  to  be  rejected, 
lest  perchance  we  should  transfer  the  joy  of 
Christ  to  Antichrist.'  While,  therefore,  we  were 
considering  these  things,  there  came  holy  men, 
Parmenius  and  Varinus,  who  said  that  your  Holi- 
ness had  found  a  Hebrew  volume,  written  by  the 
hand  of  the  most  blessed  Evangelist  Matthew,  in 
which  also  the  birth  of  the  virgin  mother  herself, 
and  the  infancy  of  our  Saviour,  were  written. 
And  accordingly  we  entreat  your  affection  by 
our  Lord  Jesus  Christ  Himself,  to  render  it  from 
the  Hebrew  into  Latin,'  not  so  much  for  the  at- 
tainment of  those  things  which  are  the  insignia 
of  Christ,  as  for  the  exclusion  of  the  craft  of 
heretics,  who,  in  order  to  teach  bad  doctrine, 
have  mingled  their  own  lies  with  the  excellent 
nativity  of  Christ,  that  by  the  sweetness  of  life 
they  might  hide  the  bitterness  of  death.  It  will 
therefore  become  your  purest  piety,  either  to 
listen  to  xis  as  your  brethren  entreating,  or  to  let 
us  have  as  bishops  exacting,  the  debt  of  affec- 
tion which  you  may  deem  due. 

REPLY  TO  THEm  LETTER  BY  JEROME. 

To  my  lords  the  holy  and  most  blessed  Bishops 
Cromatius  and  Heliodoms,  Jerome,  a  humble 
servant  of  Christ,  in  the  Lord  greeting. 

He  who  digs  in  ground  where  he  knows  that 
there  is  gold,^  does  not  instantly  snatch  at  what- 
ever the  uptom  trench  may  pour  forth ;  but,  be- 
fore the  stroke  of  the  quivering  spade  raises  aloft 
the  glittering  mass,  he  meanwhile  lingers  over 


'  [This  introduction  is,  of  itself,  an  eridence  of  late  origin. 
^  Lit.,  to  Latin  ears. 
3  Lit.,  conscious  of  gold. 

.168 


-R.] 


the  sods  to  turn  them  over  and  lift  them  up,  and 
especially  he  who  has  not  added  to  his  gaim 
An  arduous  task  is  enjoined  upon  me,  since  what 
your  Blessedness  has  commanded  me,  the  holy 
Apostle  and  Evangelist  Matthew  himself  did  not 
write  for  the  purpose  of  publishing.  For  if  he 
had  not  done  it  somewhat  secredy,  he  would 
have  added  it  also  to  his  Gospel  which  he  pub- 
lished. But  he  composed  this  book  in  Hebrew; 
and  so  little  did  he  publish  it,  that  at  this  day  the 
book  written  in  Hebrew  by  his  own  hand  is  in 
the  possession  of  very  religious  men,  to  whom 
in  successive  periods  of  time  it  has  been  handed 
down  by  those  that  were  before  them.  And  thb 
book  they  never  at  any  time  gave  to  any  one  to 
translate.  And  so  it  came  to  pass,  that  when  it 
was  published  by  a  disciple  of  Manichseus  named 
Leucius,  who  also  wrote  the  falsely  styled  Acts 
of  the  Apostles,  this  book  afforded  matter,  not  of 
edification,  but  of  perdition;  and  the  opinion 
of  the  Synod  in  regard  to  it  was  according  to 
its  deserts,  that  the  ears  of  the  Church  should 
not  be  open  to  it.  Let  the  snapping  of  those 
that  bark  against  us  now  cease ;  for  we  do  not 
add  this  little  book  to  the  canonical  writings,  bat 
we  translate  what  was  written  by  an  Apostle  and 
Evangelist,  that  we  may  disclose  the  fiaLlsehood 
of  heresy.  In  this  work,  then,  we  obey  the  com- 
mands of  pious  bishops  as  well  as  oppose  impi- 
ous heretics.  It  is  the  love  of  Christy  therefore, 
which  we  fulfil,  believing  that  they  will  assist  ns 
by  their  prayers,  who  through  our  obedience  at- 
tain to  a  knowledge  of  the  holy  infimcy  of  oar 
Saviour. 

There  is  extant  another  letter  to  the  same 
bishops,  attributed  to  Jerome :  — 

You  ask  me  to  let  you  know  what  I  think  of 
a  book  held  by  some  to  be  about  the  nativity  of 
St.  Mary.  And  so  I  wish  you  to  know  that  there 
is  much  in  it  that  is  false.  For  one  Seleucus, 
who  wrote  the  Sufferings  of  the  Aposdes,  com- 
posed this  book.  But,  just  as  he  wrote  what  was 
true  about  their  powers,  and  the  miracles  they 
worked,  but  said  a  great  deal  that  was  false  about 
their  doctrine  ;  so  here  too  he  has  invented  many 
untruths  out  of  his  own  head.  I  shall  take  care 
i  to  render  it  word  for  word,  exactly  as  it  is  in  the 


372 


THE  GOSPEL  OF  PSEUDO-MATTHEW. 


should  abide  in  the  temple  of  God,  they  fell 
upon  the  plan  of  sending  a  herald  through  all 
the  tribes  of  Israel,  that  on  the  third  day  all 
should  come  together  into  the  temple  of  the 
Lord.  And  when  all  the  people  had  come 
together,  Abiathar  the  high  priest  rose,  and 
mounted  on  a  higher  step,  that  he  might  be 
seen  and  heard  by  all  the  people;  and  when 
great  silence  had  been  obtained,  he  said :  Hear 
me,  O  sons  of  Israel,  and  receive  my  words  into 
your  ears.  Ever  since  this  temple  was  built 
by  Solomon,  there  have  been  in  it  virgins,  the 
daughters  of  kings  and  the  daughters  of  proph- 
ets, and  of  high  priests  and  priests ;  and  they 
were  great,  and  worthy  of  admiration.  But 
when  they  came  to  the  proper  age  they  were 
given  in  marriage,  and  followed  the  course  of 
their  mothers  before  them,  and  were  pleasing  to 
God.  But  a  new  order  of  life  has  been  found 
out  by  Mary  alone,  who  promises  that  she  will 
remain  a  virgin  to  God.  Wherefore  it  seems  to 
me,  that  through  our  inquiry  and  the  answer  of 
God  we  shoula  try  to  ascertain  to  whose  keep- 
ing she  ought  to  be  entrusted.  Then  these 
words  found  &vour  with  all  the  synagogue.  And 
the  lot  was  cast  by  the  priests  upon  the  twelve 
tribes,  and  the  lot  fell  upon  the  tribe  of  Judah. 
And  the  priest  said  :  To-morrow  let  every  one 
who  has  no  wife  come,  and  bring  his  rod  in 
his  hand.  Whence  it  happened  that  Joseph' 
brought  his  rod  along  with  the  young  men. 
And  the  rods  having  been  handed  over  to  the 
high  priest,  he  offered  a  sacrifice  to  the  Lord 
God,  and  inquired  of  the  Lord.  And  the  Lord 
said  to  him  :  Put  all  their  rods  into  the  holy  of 
holies  of  God,  and  let  them  remain  there,  and 
order  them  to  come  to  thee  on  the  morrow  to 
get  back  their  rods;  and  the  man  from  the 
point  of  whose  rod  a  dove  shall  come  forth,  and 
fly  towards  heaven,  and  in  whose  hand  the  rod, 
when  given  back,  shall  exhibit  this  sign,  to  him 
let  Mary  be  delivered  to  be  kept. 

On  the  following  day,  then,  all  having  assem- 
bled early,  and  an  incense-offering  having  been 
made,  the  high  priest  went  into  the  holy  of  ho- 
lies, and  brought  forth  the  rods.  And  when  he 
had  distributed  the  rods,*  and  the  dove  came 
forth  out  of  none  of  them,  the  high  priest  put 
on  the  twelve  bells ^  and  the  sacerdotal  robe; 
and  entering  into  the  holy  of  holies,  he  there 
made  a  burnt-offering,  and  poured  forth  a  prayer. 
And  the  angel  of  the  Lord  appeared  to  him, 
saying  :  There  is  here  the  shortest  rod,  of  which 
thou  hast  made  no  account :  thou  didst  bring  it 
in  with  the  rest,  but  didst  not  take  it  out  with 
them.    When  thou  hast  taken  it  out,  and  hast 


*  One  of  the  mss.  adds:   Seeine  that  he  had  not  a  wife,  and  not 
wishins  to  slisht  the  order  of  the  nigh  priest. 

'  One  of  the  mss.  inserts:  To  the  number  of  three  thousand. 
3  See  Protev.  James  8. 


given  it  him  whose  it  is,  in  it  will  appear  tbe 
sign  of  which  I  spoke  to  thee.  Now  that  wb 
Joseph's  rod ;  and  because  he  was  an  old  mm, 
he  had  been  cast  off,  as  it  were,  that  he  mi^ 
not  receive  her,  but  neither  did  he  himself  wAl 
to  ask  back  his  rod.^  And  when  he  was  humblj 
standing  last  of  all,  the  high  priest  cried  oat  to 
him  with  a  loud  voice,  saying :  Come,  Joseph, 
and  receive  thy  rod ;  for  we  are  waiting  for  tiiee. 
And  Joseph  came  up  trembling,  because  tbe 
high  priest  had  called  him  with  a  very  loud 
voice.  But  as  soon  as  he  stretched  forth  liii 
hand,  and  laid  hold  of  his  rod,  inunediit^ 
from  the  top  of  it  came  forth  a  dove  iriuter 
than  snow,  beautiful  exceedingly,  which,  after 
long  flying  about  the  looh  of  the  temple,  at 
length  flew  towards  the  heavens.  Then  all  the 
people  congratulated  the  old  man,  sa3nng :  Them 
hast  been  made  blessed  in  thine  old  age,  0 
father  Joseph,  seeing  that  God  hath  shown  thee 
to  be  flt  to  receive  Mary.  And  the  priests  hai^ 
ing  said  to  him.  Take  her,  because  of  all  the 
tribe  of  Judah  thou  alone  hast  been  chosen  bf 
God ;  Joseph  began  bashflilly  to  address  theo^ 
saying :  I  am  an  old  man,  and  have  children; 
why  do  you  hand  over  to  me  this  infant,  idio  i 
younger  than  my  grandsons?  Then  Abiathar 
the  high  priest  said  to  him :  Remember,  Joaepk^ 
how  Dathan  and  Abiron  and  Core  peridied,  b^ 
cause  they  despised  the  will  of  God.  So  wiDft 
happen  to  thee,  if  thou  despise  this  idiich  i 
commanded  thee  by  God.  Joseph  ansireRi 
him :  I  indeed  do  not  despise  the  will  of  God; 
but  I  shall  be  her  guardian  imtil  I  can  ascextaii 
concerning  the  will  of  God,  as  to  which  of  raf 
sons  can  have  her  as  his  wife.  Let  some  viigii 
of  her  companions,  with  whom  she  may  meifr 
while  spend  her  time,  be  given  for  a  consolatka 
to  her.  Abiathar  the  high  priest  answered  arf  ^ 
said :  Five  virgins  indeed  shall  be  given  herte 
consolation,  until  the  appointed  day  come  ii 
which  thou  mayst  receive  her ;  for  to  no  other 
can  she  be  joined  in  marriage. 

Then  Joseph  received  Mary,  with  the  other 
five  virgins  who  were  to  be  with  her  in  J 
house.    These  virgins  were  Rebecca,  Sci 
Susanna,  Abigea,  and  Gael ;  to  whom  the 
priest  gave  the  silk,  and  the  blue,'  and  the 
linen,  and  the  scarlet,  and  the  purple,  and 
fine  flax.     For  they  cast  lots  among  th( 
what  each  virgin  should  do,  and  the  purple  for 
veil  of  the  temple  of  the  Lord  fell  to  the  lot 
Mary.     And  when  she  had  got  it,  those 
said  to  her :  Since  thou  art  ti^e  last,  and  b 
and  younger  than  all,  thou  hast  deserved  to 
ceive  and  obtain  the  purple.     And  thus 


■ 


*  Another  and  more  probable  reading  is:   And  diis  w«  M 
rod;  and  he  was  of  an  abject  aDpeaianoe,  seeing  diat  he  WMlf^ 
he  would  not  ask  back  his  rod,  lest  prrriwnor  he  n^^  bt  fe^ 
receive  her. 

<  Or,  hyacinth. 


38o 


THE  GOSPEL  OF  PSEUDO-MATTHEW. 


what  Thet  is,  and  I  will  tell  thee  what  Aleph  is. 
And  again  Jesus  said  to  them :  Those  who  do 
not  know  Aleph,  how  can  they  say  Thet,  the 
hypocrites?  Tell  me  what  the  first  one,  Aleph, 
is ;  and  I*  shall  then  believe  you  when  you  have 
said  Beth.  And  Jesus  began  to  ask  the  names 
of  the  letters  one  by  one,  and  said :  Let  the 
master  of  the  law  tell  us  what  the  first  letter  is, 
or  why  it  has  many  triangles,  gradate,  subacute, 
mediate,  obduced,  produced,  erect,  prostrate, 
curvistrate.'  And  when  Levi  heard  this,  he  was 
thunderstruck  at  such  an  arrangement  of  the 
names  of  the  letters.  Then  he  began  in  the 
hearing  of  all  to  cry  out,  and  say :  Ought  such 
a  one  to  live  on  the  earth  ?  Yea,  he  ought  to  be 
hung  on  the  great  cross.  For  he  can  put  out 
fire,  and  make  sport  of  other  modes  of  punish- 
ment. I  think  that  he  lived  before  the  flood, 
and  was  bom  before  the  deluge.  For  what  womb 
bore  him  ?  or  what  mother  brought  him  forth  ? 
or  what  breasts  gave  him  suck  ?  I  flee  before 
him ;  I  am  not  able  to  withstand  the  words  from 
his  mouth,  but  my  heart  is  astounded  to  hear 
such  words.  I  do  not  think  that  any  man  can 
understand  what  he  says,  except  God  were  with 
him.  Now  I,  unfortunate  wretch,  have  given 
myself  up  to  be  a  laughing-stock  to  him.  For 
when  I  thought  I  had  a  scholar,  I,  not  knowing 
him,  have  found  my  master.  What  shall  I  say? 
I  cannot  withstand  the  words  of  this  child :  I 
shall  now  flee  from  this  town,  because  I  cannot 
understand  them.  An  old  man  like  me  has 
been  beaten  by  a  boy,  because  I  can  find  neither 
beginning  nor  end  of  what  he  says.  For  it  is 
no  easy  matter  to  find  a  beginning  of  himself.* 
I  tell  you  of  a  certainty,  I  am  not  lying,  that  to 
my  eyes  the  proceedings  of  this  boy,  the  com- 
mencement of  his  conversation,  and  the  upshot 
of  his  intention,  seem  to  have  nothing  in  com- 
mon with  mortal  man.  Here  then  I  do  not 
know  whether  he  be  a  wizard  or  a  god  ;  or  at 
least  an  angel  of  God  speaks  in  him.  Whence 
he  is,  or  where  he  comes  from,  or  who  he  will 
turn  out  to  be,  I  know  not.  Then  Jesus,  smiling 
at  him  with  a  joyful  countenance,  said  in  a  com- 
manding voice  to  all  the  sons  of  Israel  standing 
by  and  hearing :  Let  the  unfruitful  bring  forth 
fruit,  and  the  blind  see,  and  the  lame  walk  right, 
and  the  poor  enjoy  the  good  things  of  this  life, 


*  The  original — triangulos  gradatos^  svheuutoSy  mediatos, 
ohducioSf  prt^uctos.  trectos^  stratos,  curvistratas —  is  hopelessly 
corrupt.  Compare  tne  ^issages  in  the  following  Apocrypha.  [The 
Gospel  of  Thomas,  first  Greek  form,  chaps.  6,  7,  suid  parallel  passages. 
— K . ]  It  obviously,  however,  refers  to  the  Pentalpha ,  rentacle .  or  Solo- 
mon's 5^al,  celebrated  in  the  remains  of  the  magical  books  that  have 
come  down  to  us  under  the  names  of  Hermes  and  the  Pythagoreans. 
The  Pentalpha  was  formed  by  joining  by  straight  lines  the  alternate 
angles  of  a  regular  pentagon,  and  thus  contained  numerous  triangles. 
The  Pythagoreans  callca  it  the  Hygiea  or  symbol  of  health,  and  it 
was  frequently  engraved  on  amulets  and  coins.  It  is  still,  if  the 
books  are  to  oe  trusted,  a  symbol  of  power  in  the  higher  grades  of 
freemasonry. 

'  i.e..  It  is  not  wonderful  that  we  do  not  understand  what  he  says, 
for  we  do  not  know  what  be  is. 


and  the  dead  live,  that  each  may  return  to  his 
original  state,  and  abide  in  Him  who  b  the  root 
of  life  and  of  perpetual  sweetness.  And  when 
the  child  Jesus  haid  said  this,  forthwith  all  who 
had  fallen  under  malignant  diseases  were  re- 
stored. And  they  did  not  dare  to  say  anything 
more  to  Him,  or  to  hear  anything  firom  Hun. 

Chap.  32. — After  these  things,  Joseph  and 
Mary  departed  thence  with  Jesus  into  the  dty 
of  Nazareth ;  and  He  remained  there  with  His 
parents.  And  on  the  first  of  the  week,  wfaoi 
Jesus  was  playing  with  the  children  on  the  roof 
of  a  certain  house,  it  happened  that  one  of 
the  children  pushed  another  down  from  the  roof 
to  the  ground,  and  he  was  killed*  And  the  par- 
ents of  the  dead  boy,  who  had  not  seen  this, 
cried  out  against  Joseph  and  Maiy,  saying :  Yoar 
son  has  thrown  our  son  down  to  die  ground,  and 
he  is  dead.  But  Jesus  was  silent,  and  answered 
them  nothing.  And  Joseph  and  Mary  came  in 
haste  to  Jesus;  and  His  mother  asked  Him, 
saying :  My  lord,  tell  me  if  thou  didst  throw 
him  down.  And  immediately  Jesus  went  down 
fi'om  the  roof  to  the  ground,  and  called  the  bo]r 
by  his  name,  2^no.  And  he  answered  Him :  Mj 
lord.  And  Jesus  said  to  him :  Was  it  I  that 
threw  thee  down  from  the  roof  to  the  ground? 
And  he  said :  No,  my  lord.  And  the  parents  of 
the  boy  who  had  been  dead  wondered,  and 
honoured  Jesus  for  the  miracle  that  had  been 
wrought.  And  Joseph  and  Mary  departed  , 
thence  with  Jesus  to  Jericho. 

Chap.  33.  — Now  Jesus  was  six  years  old,  and 
His  mother  sent  Him  with  a  pitcher  to  the  foun- 
tain to  draw  water  with  the  children.  And  it 
came  to  pass,  after  He  had  drawn  the  water,  that 
one  of  the  children  came  against  Him,  and  struck 
the  pitcher,  and  broke  it.  But  Jesus  stretched 
out  the  cloak  which  He  had  on,  and  took  up  -i 
in  His  cloak  as  much  water  as  there  had  been  in 
the  pitcher,  and  carried  it  to  His  mother.  hA 
when  she  saw  it  she  wondered,  and  reflected  widiin 
herself,  and  laid  up  all  these  things  in  her  heart' 

Chap.  34.  —  Again,  on  a  certain  day.  He  went 
forth  into  the  field,  and  took  a  little  wheat  fron 
His  mother's  bam,  and  sowed  it  Himselfl  And 
it  sprang  up,  and  grew,  and  multiplied  exceed* 
ingly.  And  at  last  it  came  to  pass  that  He 
Himself  reaped  it,  and  gathered  as  the  produce 
of  it  three  kors,^  and  gave  it  to  His  numeroni  i 
acquaintances.'  } 

Chap.  35.  — There  is  a  road  going  out  of  Joi' 
cho  and  leading  to  the  river  Jordan,  to  the  ph^ 


pint 


3  Luke  ii.  19. 

4  The  kor  or  chomer  wmi. 


to  Jalm,  •qml  to  31  pK^ ' 


i  MnltipUcibut  tuu. 


\ 


THE  GOSPEL  OF  PSEUDO-MATTHEW. 


383 


pened  to  be  absent,  they  used  to  wait  until  He 
should  do  this.  And  when  He  did  not  wish  to 
come  for  refreshment,  neither  Joseph  nor  Mary, 
oorthe  sons  of  Joseph,  His  brotibers,  came.  And, 
indeed, these  brothers^ keeping  His  life  as  alamp 


before  their  eyes,  observed  Him,  and  feared 
Him.  And  when  Jesus  slept,  whether  by  day 
or  by  night,  the  brightness  of  God  shone  upon 
Him.  To  whom  be  all  praise  and  glory  for  ever 
and  ever.    Amen,  amen. 


THE    GOSPEL    OF   THE    NATIVITY    OF    MARY. 


Chap.  i. — The  blessed  and  glorious  ever-vir- 
gin Mary,  sprung  from  the  royal  stock  and  family 
of  David,  bom  in  the  city  of  Nazareth,  was 
brought  up  at  Jerusalem  in  the  temple  of  the 
Lord.  Her  father  was  named  Joachim,  and 
her  mother  Anna.  Her  father's  house  was 
from  Galilee  and  the  city  of  Nazareth,  but  her 
mother's  family  from  Bethlehem.  Their  life  was 
guileless  and  right  before  the  Lord,  and  irre- 
proachable and  pious  before  men.  For  they 
divided  all  their  substance  into  three  parts. 
One  part  they  spent  upon  the  temple  and  the 
temple  servants;  another  they  distributed  to 
strangers  and  the  poor ;  the  third  they  reserved 
for  themselves  and  the  necessities  of  their  family. 
Thus,  dear  to  God,  kind  to  men,  for  about  twenty 
years  they  lived  in  their  own  house,  a  chaste  mar- 
ried life,  without  having  any  children.  Never- 
theless they  vowed  that,  should  the  Lord  happen 
to  give  them  offspring,  they  would  deliver  it  to 
the  service  of  the  Lord ;  on  which  account  also 
they  used  to  visit  the  temple  of  the  Lord  at  each 
of  the  feasts  during  the  year. 

Chap.  2.  —  And  it  came  to  pass  that  the  fes- 
tival of  the  dedication '  was  at  hand ;  wherefore 
also  Joachim  went  up  to  Jerusalem  with  some 
men  of  his  own  tribe.  Now  at  that  time  Issa- 
char'  was  high  priest  there.  And  when  he  saw 
Joachim  with  his  offering  among  his  other  fellow- 
citizens,  he  despised  him,  and  spumed  his  gifts, 
asking  why  he,  who  had  no  offspring,  presumed 
to  stan4  among  those  who  had ;  saying  that  his 
gifts  could  not  by  any  means  be  acceptable  to 
God,  since  He  had  deemed  him  unworthy  of  off- 
spring :  for  the  Scripture  said.  Cursed  is  every 
one  who  has  not  begot  a  male  or  a  female  in 
Israel.'  He  said,  therefore,  that  he  ought  first 
to  be  freed  from  this  curse  by  the  begetting  of 
children;  and  then,  and  then  only,  that  he 
should  come  into  the  presence  of  the  Lord  with 
his  offerings.  And  Joachim,  covered  with  shame 
from  tnis  reproach  that  was  thrown  in  his  teeth, 

I  X  Mace  W,  sa-so;  a  Mace.  x.  z-8;  John  x.  aa;  Josephus,  Am- 
tiq,  xu.  7. 

>  The  spelling  in  the  text  is  that  in  the  Hebrew,  the  Samaritan 
Codex,  theTargums,  and  Uie  Textus  Receptus.  There  is  no  Issa- 
char  in  the  list  of  high  priests. 

>  Thb  statement  docs  not  occur  in  Scripture  in  so  many  words: 
Imu  slerility  wms  lookwl  upon  as  a  punishment  irom  God. 

384 


retired  to  the  shepherds,  who  were  in  Aeir  pa* 
tures  with  their  flocks;  nor  would  he  retom 
home,  lest  perchance  he  might  be  branded  vith 
the  same  reproach  by  those  of  his  own  tribc^ 
who  were  there  at  the  time,  and  had  heard  thb 
from  the  priest 

Chap.  3.  —  Now,  when  he  had  been  there  tat 
some  time,  on  a  certain  day  when  he  was  alone^ 
an  angel  of  the  Lord  stood  by  him  in  a  gmt: 
light  And  when  he  was  disturbed  at  his  a]^leil^i 
ance,  the  angel  who  had  appeared  to  hun  le^j 
strained  his  fear,  saying :  Fear  not,  Joachim, 
be  disturbed  by  my  appearance ;  for  I  am 
angel  of  the  Lord,  sent  by  Him  to  thee  to 
thee  that  thy  prayers  have  been  heard,  and 
thy  charitable  deeds  have  gone  up  into  His 
ence.^  For  He  hath  seen  thy  shame,  and 
heard  the  reproach  of  unfruitfulness  wfaidi 
been  unjustly  brought  against  thee.  For  God 
the  avenger  of  sin,  not  of  nature :  and, 
fore,  when  He  shuts  up  the  womb  of  any  one,  \ 
does  so  that  He  may  miraculously  open  it 
so  that  that  which  is  bom  may  be  acknoi 
to  be  not  of  lust,  but  of  the  gift  of  God. 
was  it  not  the  case  that  the  first  mother  of 
nation  —  Sarah  —  was  barren  up  to  her  eight 
year? 5  And,  nevertheless,  in  extreme  dd 
she  brought  forth  Isaac,  to  whom  the 
was  renewed  of  the  blessing  of  aU 
Rachel  also,  so  favoured  of  the  Lord,  and  so 
loved  by  holy  Jacob,  was  long  barren ;  and 
she  brought  forth  Joseph,  who  was  not  oolyj 
lord  of  Egypt,  but  the  deliverer  of  many; 
who  were  ready  to  perish  of  hunger, 
among  the  judges  was  either  stronger  than 
son,  or  more  holy  than  Samuel?  And  yet 
mothers  of  both  were  barren.  If,  therefore^  < 
reasonableness  of  my  words  does  not  . 
thee,  believe  in  fact  that  conceptions  veiylitel 
life,  and  births  in  the  case  of  women  that 
been  barren,  are  usually  attended  with 
wonderful.  Accordingly  thy  wife  Anna  wiQ  1 
forth  a  daughter  to  thee,  and  thou  shalt  caB 
name  Mary :  she  shall  be,  as  you  have 
consecrated  to  the  Lord  from  heriD&iicyi 


4  Comp.  Acts  z.  4. 
f  Gen.  xriL  17.    Sarah 


ninety 


oldl 


386 


THE  GOSPEL  OF  THE  NATIVITY  OF  MARY. 


that,  moreover,  she  herself  had  made  to  the  Lord 
a  vow  of  virginity,  which  she  would  never  vio- 
late by  any  intercourse  with  man.  And  the  high 
priest,  being  placed  in  great  perplexity  of  mind, 
seeing  that  neither  did  he  think  that  the  vow 
should  be  broken  contrary  to  the  Scripture, 
which  says.  Vow  and  pay,*  nor  did  he  dare  to 
introduce  a  custom  unknown  to  the  nation,  gave 
order  that  at  the  festival,  which  was  at  hand,  all 
the  chief  persons  from  Jerusalem  and  the  neigh- 
bourhood should  be  present,  in  order  that  from 
their  advice  he  might  know  what  was  to  be  done 
in  so  doubtful  a  case.  And  when  this  took 
place,  they  resolved  unanimously  that  the  Lord 
should  be  consulted  upon  this  matter.  And 
when  they  all  bowed  themselves  in  prayer,  the 
high  priest  went  to  consult  God  in  the  usual 
way.  Nor  had  they  long  to  wait :  in  the  hear- 
ing of  all  a  voice  issued  from  the  oracle  and  from 
the  mercy-seat,  that,  according  to  the  prophecy 
of  Isaiah,  a  man  should  be  sought  out  to  whom 
the  virgin  ought  to  be  entrusted  and  espoused. 
For  it  is  clear  that  Isaiah  says :  A  rod  shall  come 
forth  from  the  root  of  Jesse,  and  a  flower  shall 
ascend  from  his  root ;  and  the  Spirit  of  the  Lord 
shall  rest  upon  him,  the  spirit  of  wisdom  and 
understanding,  the  spirit  of  counsel  and  strength, 
the  spirit  of  wisdom  and  piety ;  and  he  shall  be 
filled  with  the  spirit  of  the  fear  of  the  Lord.' 
According  to  this  prophecy,  therefore,  he  pre- 
dicted that  all  of  the  house  and  family  of  David 
that  were  unmarried  and  fit  for  marriage  should 
bring  there  rods  to  the  altar ;  and  that  he  whose 
rod  after  it  was  brought  should  produce  a  flower, 
and  upon  the  end  of  whose  rod  the  Spirit  of  the 
Lord  should  settle  in  the  form  of  a  dove,  was 
the  man  to  whom  the  virgin  ought  to  be  en- 
trusted and  espoused. 

Chap.  8.  —  Now  there  was  among  the  rest 
Joseph,  of  the  house  and  family  of  David,  a  man 
of  great  age  :  and  when  all  brought  there  rods, 
according  to  the  order,  he  alone  withheld  his. 
Wherefore,  when  nothing  in  conformity  with  the 
divine  voice  appeared,  the  high  priest  thought 
it  necessary  to  consult  God  a  second  time ;  and 
He  answered,  that  of  those  who  had  been  desig- 
nated, he  alone  to  whom  the  virgin  ought  to  be 
espoused  had  not  brought  his  rod.  Joseph, 
therefore,  was  found  out.  For  when  he  had 
brought  his  rod,  and  the  dove  came  from  heaven 
and  settled  upon  the  top  of  it,  it  clearly  appeared 
to  all  that  he  was  the  man  to  whom  the  virgin 
should  be  espoused.  Therefore,  the  usual  cere- 
monies of  betrothal  having  been  gone  through, 
he  went  back  to  the  city  of  Bethlehem  to  put 
his  house  in  order,  and  to  procure  things  neces- 
sary for  the  marriage.    But  Mary,  the  virgin  of 

'  Pi.  Ixxvi.  II. 
*  In.  xi.  I,  a. 


the  Lord,  with  seven  other  viigins  of  her  own 
age,  and  who  had  been  weaded  at  the  same 
time,  whom  she  had  received  from  the  priest, 
returned  to  the  house  of  her  parents  in  Galilee. 

Chap.  9.  —  And  in  those  days,  that  is,  at  the 
time  of  her  first  coming  into  GalOee,  the  angel 
Gabriel  was  sent  to  her  by  God,  to  announce  to 
her  the  conception  of  the  Lord,  and  to  explain 
to  her  the  manner  and  order  of  the  conceptioiL 
Accordingly,  going  in,  he  filled  the  chsunber 
where  she  was  with  a  great  light;  and  most 
courteously  saluting  her,  he  said:  Hail,  Maryl 
O  virgin  highly  favoured  by  the  Lord,  virgin  M 
of  grace,  the  Lord  is  with  thee ;  blessed  art  thou 
above  all  women,  blessed  above  all  men  thrt 
have  been  hitherto  bom.^    And  the  virgin,  wto 
was  already  well  acquainted  with  angelic  hccSf 
and  was  not  unused  to  the  light  from  heaven,  was 
neither  terrified  by  the  vision  of  the  angel,  not 
astonished  at  the  greatness  of  the  light,  but  cmfy 
perplexed  by  his  words ;  and  she  began  to  oonh 
sider  of  what  nature  a  salutation  so  unusual  could 
be,  or  what  it  could  portend,  or  what  end  it 
could  have.    And  the  angel,  divinely  inspire^ 
taking  up  this  thought,  says :  Fear  not,  Mauy,  ai  ■ 
if  anything  contrary  to  thy  chastity  were  hid^ 
under  this  salutation.    For  in  choosing  chastity  ^ 
thou  hast  found  favour  with  the  Lord ;  and  thae- 
fore  thou,  a  virgin,  shalt  conceive  without  sii^, 
and  shalt  bring  forth  a  son.    He  shall  be  greal^ 
because  He  shall  rule  fix}m  sea  to  sea,  and  from 
the  river  even  to  the  ends  of  the  earth ;  ♦  and 
He  shall  be  called  the  Son  of  the  Most  Higb, 
because  He  who  is  bom  on  earth  in  humiliation, 
reigns  in  heaven  in  exaltation ;   and  the  Lord 
God  will  give  Him  the  throne  of  His  father  Da- 
vid, and  He  shall  reign  in  the  house  of  Jacob 
for  ever,  and  of  His  kingdom  there  shall  be  no 
end  j  5  forasmuch  as  He  is  King  of  kings  and 
Lord  of  lords,*  and  His  throne  is  from  everlast- 
ing to  everlasting.    The  virgin  did  not  doubt 
these  words  of  the  angel ;  but  wishing  to  know 
the  manner  of  it,  she  answered  :  How  can  that 
come  to  pass?    For  while,  according  to  my 
vow,  I  never  know  man,  how  can  I  bring  forth 
without  the  addition  of  man's  seed  ?    To  tbii 
the  angel  says :  Think  not,  Mary,  that  thou  shiM  ■ 
conceive  in  the  manner  of  mankind :  for  widh 
out  any  intercourse  with  man,  thou,  a  virgin,  wiH  ] 
conceive ;  thou,  a  virgin,  wilt  bring  forth ;  thoi^ 
a  virgin,  wilt  nurse :  for  the  Holy  Spirit  shaB 
come  upon  thee,  and  the  power  of  the  Mort 
High  shall  overshadow  thee,^  without  any  of  d* 
heats  of  lust ;  and  therefore  that  which  shall  be ; 
bom  of  thee  shall  alone  be  holy,  because  i\ 

>  Luke  z.  36-38. 
4  Ps.  IxxiL  8. 
i  Luke  i.  33,  33. 
6  Rev.  xix.  10. 
'  Luke  L  35. 


THE  GOSPEL  OF  THE  NATIVITY   OF   MARY. 


387 


)ne,  being  conceived  and  bom  without  sin, 

aU  be  called  the  Son  of  God.    Then  Mary 

«tched  forth  her  hands,  and  raised  her  eyes 

heaven,  and  said :  Behold  the  hand-maiden 

the  Lord,  for  I  am  not  worthy  of  the  name 

'  lady ;  let  it  be  to  me  according  to  thy  word. 

It  will  be  long,  and  perhaps  to  some  even 

dioas,  if  we  insert  in  this  little  work  every 

ing  which  we  read  of  as  having  preceded  or 

Ikmed  the  Lord's  nativity :  wherefore,  omitting 

ose  things  which  have  been  more  fully  written 

the  Gospel,  let  us  come  to  those  wliich  are 

ild  to  be  less  worthy  of  being  narrated. 

Chap.  10.  —  Joseph  therefore  came  from  Ju- 

6a  into  Galilee,  intending  to  marry  the  virgin 

K)  had  been  betrothed  to  him;   for  already 

tee  months  had  elapsed,  and  it  was  the  begin- 

iig  of  the  fourth  since  she  had  been  betrothed 

him.    Li  the  meantime,  it  was  evident  from 

r  shape  that  she  was  pregnant,  nor  could  she 

oceal  this  from  Joseph.    For  in  consequence 

his  being  betrothed  to  her,  coming  to  her 

xe  freely  and  speaking  to  her  more  familiarly, 

fimnd  out  that  she  was  with  child.     He  be- 

D  then  to  be  in  great  doubt  and  perplexity, 

cause  he  did  not  know  what  was  best  for  him 

da    For,  being  a  just  man,  he  was  not  willing 

expose  her;  nor,  being  a  pious  man,  to  in- 

pe  her  fiiir  &me  by  a  suspicion  of  fornication. 


He  came  to  the  conclusion,  therefore,  privately 
to  dissolve  tiieir  contract,  and  to  send  her  away 
secretly.  And  while  he  thought  on  these  things, 
behold,  an  angel  of  the  Lord  appeared  to  him 
in  his  sleep,  saying :  Joseph,  thou  son  of  David, 
fear  not ;  that  is,  do  not  have  any  suspicion  of 
fornication  in  the  virgin,  or  think  any  evil  of  her ; 
and  fear  not  to  take  her  as  thy  wife :  for  that 
which  is  begotten  in  her,  and  which  now  vexes 
thy  soul,  is  the  work  not  of  man,  but  of  the 
Holy  Spirit.  For  she  alone  of  all  virgins  shall 
bring  forth  the  Son  of  God,  and  thou  shalt  call 
His  name  Jesus,  that  is.  Saviour ;  for  He  shall 
save  His  people  from  their  sins.  Therefore  Jo- 
seph, accordmg  to  the  command  of  the  angel, 
took  the  virgin  as  his  wife ;  nevertheless  he  knew 
her  not,  but  took  care  of  her,  and  kept  her  in 
chastity.'  And  now  the  ninth  month  from  her 
conception  was  at  hand,  when  Joseph,  taking 
with  him  his  wife  along  with  what  things  he 
needed,  went  to  Bethlehem,  the  city  from  which 
he  came.  And  it  came  to  pass,  while  they  were 
there,  that  her  days  were  fulfilled  that  she  should 
bring  forth ;  and  she  brought  forth  her  first-bom 
son,  as  the  holy  evangelists  have  shown,  our 
Loid  Jesus  Christ,  who  with  the  Father  and  the 
Son»  and  the  Holy  Ghost  lives  and  reigns  God 
frpm  everlasting  to  everlasting. 

>  Matt.  i.  18-34. 

*  Thus  in  the  originaL 


394 


THE   HISTORY   OF  JOSEPH   THE  CARPENTER. 


deed,  the  prophecy  of  my  Father  upon  Adam, 
for  his  disobedience,  has  now  been  fulfilled. 
And  all  things  are  arranged  according  to  the  will 
and  pleasure  of  my  Father.  For  if  a  man  rejects 
the  commandment  of  God,  and  follows  the 
works  of  the  devil  by  committing  sin,  his  life  is 
prolonged ;  for  he  is  preserved  in  order  that  he 
may  perhaps  repent,  and  reflect  that  he  must  be 
delivered  into  ^e  hands  of  death.  But  if  any 
one  has  been  zealous  of  good  works,  his  life  also 
is  prolonged,  that,  as  the  fame  of  his  old  age  in- 
creases, upright  men  may  imitate  him.  But 
when  you  see  a  man  whose  mind  is  prone  to  an- 
ger, assuredly  his  days  are  shortened ;  for  it  is 
these  that  are  taken  away  in  the  flower  of  their 
age.  Every  prophecy,  therefore,  which  my 
Father  has  pronounced  concerning  the  sons  of 
men,  must  be  fulfilled  in  every  particular.  But 
with  reference  to  Enoch  and  Elias,  and  how  they 
remain  alive  to  this  day,  keeping  the  same  bodies 
with  which  they  were  bom ;  and  as  to  what  con- 
cerns my  father  Joseph,  who  has  not  been  al- 
lowed as  well  as  they  to  remain  in  the  body : 
indeed,  though  a  man  live  in  the  world  many 
myriads  of  years,  nevertheless  at  some  time  or 
other  he  is  compelled  to  exchange  life  for  death. 


And  I  say  to  you,  O  my  brethren,  that  they  also, 
Enoch  and  Elias,'  must  towards  Uie  end  of  time 
return  into  the  world  and  die  —  in  the  day, 
namely,  of  commotion,  of  terror,  of  perplexi^, 
and  affliction.  For  Antichrist  will  slay  four 
bodies,, and  will  pour  out  their  blood  hke  water, 
because  of  the  reproach  to  which  they  shall  ex- 
pose him,  and  the  ignominy  with  which  they,  in 
their  Ufetime,  shall  brand  him  when  they  reveal 
his  impiety. 

32.  And  we  said :  O  our  Lord,  our  God  and 
Saviour,  who  are  those  four  whom  Thou  hast 
said  Antichrist  will  cut  off  lix)m  the  reproach  they 
bring  upon  him?  The  Lord  answered:  They 
are  Enoch,  Elias,  Schila,  and  Tabitha.'  Whea 
we  heard  this  from  our  Saviour,  we  rejoiced  and 
exulted;  and  we  offered  all  glory  and  thanks- 
giving to  the  Lord  God,  and  our  Saviour  Jesos 
Christ  He  it  is  to  whom  is  due  glory,  honour, 
dignity,  dominion,  power,  and  praise,  as  well  as 
to  the  good  Father  with  Him,  and  to  the  Ho^ 
Spirit  that  giveth  life,  henceforth  and  in  all  time 
for  evermore.    Amen. 


I  Comp.  Rev.  zi.  3-19. 

*  Acts  IX.  36.    S^U  is  pralMbly 


meut  for  the  widov  of  lUA 


I 


398 


THE  GOSPEL  OF  THOMAS. 


1 8.  And  some  time  after  there  occtirred  a 
great  commotion  while  a  house  was  building, 
and  Jesus  stood  up  and  went  away  to  the  place. 
And  seeing  a  man  lying  dead,  He  took  him  by 
the  hand,  and  said :  Man,  I  say  to  thee,  arise, 
and  go  on  with  thy  work.  And  directly  he  rose 
up,  and  adored  Him.  And  seeing  this,  the 
crowd  wondered,  and  said  :  This  child  is  from 
heaven,  for  he  has  saved  many  souls  from  death, 
and  he  continues  to  save  during  all  his  life. 

19.  And  when  He  was  twelve  years  old  His 
parents  went  as  usual  to  Jerusalem  to  the  feast 
of  the  passover  with  their  fellow-travellers.  And 
after  the  passover  they  were  coming  home  again. 
And  while  they  were  coming  home,  the  child 
Jesus  went  back  to  Jerusalem.  And  His  parents 
thought  that  He  was  in  the  company.  And 
having  gone  one  day's  journey,  they  sought  for 
Him  among  their  relations ;  and  not  Ending  Him, 
they  were  in  great  grief,  and  turned  back  to  the 
city  seeking  for  Him.  And  after  the  third  day 
they  found  Him  in  the  temple,  sitting  in  the 
midst  of  the  teachers,  both  hearing  the  law  and 
asking  them  questions.    And  they  were  all  at- 


tending to  Him,  and  wondering  that  He,  being 
a  child,  was  shutting  the  mouths  of  the  elden 
and  teachers  of  the  people,  explaining  the  main 
points  of  the  law  and    the  parables  of  the 
prophets.    And  His  mother  Mary  coming  up, 
said  to  Him :  Why  hast  thou  done  this  to  us, 
child  ?    Behold,  we  have  been  seeking  for  thee 
in  great  trouble.    And  Jesus  said  to  them :  Why 
do  you  seek  me  ?    Do  you  not  know  that  I  must 
be  about  my  Father's  business  ? '   And  the  scribes 
and  the  Pharisees  said :  Art  thou  the  moliier  of 
this  child?    And  she  said:   I  am.    And  thej 
said  to  her :  Blessed  art  thou  among  women,  for 
God  hath  blessed  the  fruit  of  thy  womb ;  for 
such  gloiy,  and  such  virtue  and  wisdom,  we  have 
neither  seen  nor  heard  ever.    And  Jesus  rose  up^ 
and  followed  His  mother,  and  was  subject  to  His 
parents.     And  His  mother  observed  all  these 
things  that  had  happened.    And  Jesus  advanced 
in  wisdom,  and  stature,  and  grace.*    To  whom 
be  glory  for  ever  and  ever.    Amen. 

I  [ThumsybereiKkiedjasm  R.  v.,  Laken.49, ''iBflajFaltaA 
home."   The  words  are  the  nine  as  in  that  passage.  —  R.] 
*  Luke  iL  41-58. 


SECOND  GREEK  FORM. 

THE  WRITING  OF  THE  HOLY  APOSTLE  THOMAS  CONCERNING  THE  CHILD- 
HOOD  OF  THE  LORD. 


1.  I  Thomas  the  Israelite  have  deemed  it 
necessary  to  make  known  to  all  the  brethren  of 
the  heathen  the  great  things  which  our  Lord 
Jesus  Christ  did  in  His  childhood,  when  He 
dwelt  in  the  body  in  the  city  of  Nazareth,  going 
in  the  fifth  year  of  His  age. 

2.  On  one  of  the  days,  there  being  a  rain- 
storm. He  went  out  of  tiie  house  where  His 
mother  was,  and  played  on  the  ground  where 
the  waters  were  flowing.  And  He  made  pools, 
and  brought  in  the  waters,  and  the  pools  were 
filled  with  water.  Then  He  says  :  It  is  my  will 
that  you  become  clear  and  excellent  waters. 
And  they  became  so  directly.  And  a  certain 
boy,  the  son  of  Annas  the  scribe,  came  past,  and 
with  a  willow  branch  which  he  was  carrying  threw 
down  the  pools,  and  the  water  flowed  out.  And 
Jesus  turning,  said  to  him :  O  impious  and 
wicked,  how  have  the  pools  wronged  thee,  that 
thou  hast  emptied  them  ?  Thou  shalt  not  go  on 
thy  way,  and  thou  shalt  be  dried  up  like  the 
branch  which  thou  art  carrying.  And  as  he  went 
along,  in  a  short  time  he  fell  down  and  died. 
And  when  the  children  that  were  playing  with 
him  saw  this,  they  wondered,  and  went  away 


and  told  the  father  of  the  dead  boy.  And  he 
ran  and  found  his  child  dead,  and  he  went  am^ 
and  reproached  Joseph. 

3.  And  Jesus  made  of  that  clay  twelve  spar-  : 
rows,  and  it  was  the  Sabbath.  And  a  chUd  m  -. 
and  told  Joseph,  saying :  Behold,  thy  child  b  ■.: 
playing  about  the  stream,  and  of  the  day  he  his; 
made  sparrows,  which  is  not  lawfiil.  And  wbeij 
he  heard  this,  he  went,  and  said  to  the  child: 
Why  dost  thou  do  this,  profaning  the  Sabbath?j 
But  Jesus  gave  him  no  answer,  but  looked 
the  sparrows,  and  said :  Go  away,  fly,  and 
and  remember  me.  And  at  this  word  they  fleiTi^ 
and  went  up  into  the  air.  And  when  J( 
saw  it,  he  wondered. 

4.  And  some  days  after,  when  Jesus  was 
through  the  midst  of  the  city,  a  boy  threw 
stone  at  Him,  and  struck  Him  on  the 
And  Jesus  said  to  him :  Thou  shalt  not  go 
thy  way.     And  direcdy  falling  down,  he 
died.    And  they  that  happened  to  be  there  wc 
struck  with  astonishment,  saying :  Whence 
this  child,  that  every  word  he  says  is 
accomplished?     And  they  also  went  and 
proached  Joseph,  saying:   It  is  impossible 


400 


THE  GOSPEL  OF  THOMAS. 


LATIN  FORM. 

HERE  BEGINNETH  THE  TREATISE  OF  THE  BOYHOOD  OF  JESUS  ACC( 

TO  THOMAS. 


CHAP.  I.  —  HOW  BiARY  AND  JOSEPH   FLED  WITH 

HIM  INTO  EGYPT. 

When  a  commotion  took  place  in  conse- 
quence of  the  search  made  by  Herod  for  our 
Lord  Jesus  Christ  to  kill  Him,  then  an  angel 
said  to  Joseph :  Take  Mary  and  her  boy,  and 
flee  into  Eg)rpt  from  the  face  of  those  who  seek 
to  kill  Him.  And  Jesus  was  two  years  old  when 
He  went  into  Egypt.' 

And  as  He  was  walking  through  a  field  of 
com,  He  stretched  forth  His  hand,  and  took  of 
the  ears,  and  put  them  over  the  fire,  and  rubbed 
them,  and  began  to  eat. 

And  when  they  had  come  into  Egypt,  they 
received  hospitality  in  the  house  of  a  certain 
widow,  and  they  remained  in  the  same  place 
one  year. 

And  Jesus  was  in  His  third  year.  And  see- 
ing boys  playing,  He  began  to  play  with  them. 
And  He  took  a  dried  fish,  and  put  it  into  a 
basin,  and  ordered  it  to  move  about.  And  it 
began  to  move  about.  And  He  said  again  to 
the  fish :  Throw  out  thy  salt  which  thou  hast, 
and  walk  into  the  water.  And  it  so  came  to 
pass.  And  the  neighbours,  seeing  what  had 
been  done,  told  it  to  the  widow  woman  in 
whose  house  Mary  His  mother  lived.  And  as 
soon  as  she  heard  it,  she  thrust  them  out  of  her 
house  with  great  haste. 

CHAP.   II.  —  HOW  A   SCHOOLMASTER  THRUST  HIM 

OUT  OF  THE  CITY. 

And   as  Jesus   was  walking  with   Mary  His 
mother  through  the  middle  of  the  city  market- 
place. He  looked  and  saw  a  schoolmaster  teach- 
ing his  scholars.     And  behold  twelve  sparrows 
that  were  quarrelling  fell  over  the  wall  into  the 
bosom  of  that  schoolmaster,  who  was  teaching 
the  boys.    And  seeing  this,  Jesus  was  very  much 
amused,  and  stood  still.    And  when  that  teacher 
saw  Him  making  merry,  he  said  to  his  scholars 
with  great  fury :  Go  and  bring  him  to  me.    And 
when  they  had  carried  Him  to  the  master,  he 
seized  Him  by  the  ear,  and  said :  What  didst 
thou  see,  to  amuse  thee  so  much?    A" 
said  to  him :  Master,  see  my  hand  foT 
I  showed  it  to  them,  and  scatfeeiM 
among  them,  and  they  cany  it  oo 
of  the  street  where  they  aie  in 
this  account  they  fought  aim 
divide  the  wheat.     And  \ 


the  place  until  it  was  accomplished, 
being  done,  the  master  began  to  thrust 
of  the  city,  along  with  His  mother. 

CHAP.   m. — HOW  JESUS  WENT  OUT  OF 

And,  lo,  the  angel  of  the  Lord  met  I 
said  to  her :  Take  up  the  boy,  and  re 
the  land  of  the  Jews,  for  they  who  so 
life  are  dead.  And  Mary  rose  up  wii 
and  they  proceeded  into  the  city  of 
which  is  among  the  possessions  of  h 
And  when  Joseph  went  out  of  Egypt 
death  of  Herod,  he  kept  Him  in  the  d( 
there  should  be  quietness  in  Jerusalet 
part  of  those  who  were  seeking  the  t 
And  he  gave  thanks  to  God  because 
given  him  understanding,  and  because 
found  favour  in  the  presence  of  the  L 
Amen. 

CHAP.   IV. — WHAT  THE   LORD    JESUS    DH 

CFTY   OF  NAZARETH. 

It  is  glorious  that  Thomas  the  Isra 
apostle  of  the  Lord  gives  an  account  al 
works  of  Jesus  after  He  came  out  of  E 
Nazareth.  Understand  all  of  you,  m 
brethren,  what  the  Lord  Jesus  did  whei 
in  the  city  of  Nazareth ;  the  first  chapter 
is  as  follows  :  — 

And  when  Jesus  was  five  years  old, 
a  great  rain  upon  the  earth,  and  the  t 
walked  up  and  down  through  it.     And 
a  terrible  rain,  and  He  collected  it  ic 
pond,  and  ordered  it  by  His  word  to 
clear.     And  immediately  it  became  sc 
He  took  of  the  clay  which  was  of  that  f 
and  made  of  it  to  the  number  of  twe 
rows.     And  it  was  the  Sabbath  when 
this  among  the  boys  of  the  Jews.     And 
of  the  Jews  went  away,  and  said  to  Jo 
father :  Behold,  thy  son  was  playing  al 
us,  and  he  took  clay  and  made  spanov 
it  was  not  lawful  to  do  on.  die  Sabb 


THE  GOSPEL   OF  THOMA& 


THE   GOSPEL  OF  THOMAS.  403 


oseph :  Master,  make  me  a  couch,  both  and  the  master  sat  down  beside  Him,  and  lis* 

id  beautiful.    And  Joseph  was  in  dis-  tened  to  Him  with  pleasure,  and  entreated  Him 

:ause  the  wood  which  he  had  brought "  to  teach  them  more.    And  a  great  crowd  being 

ork  was  too  short.    And  Jesus  said  to  gathered  together,  they  heard  all  the  holy  teach- 

>  not  be  annoyed.    Take  hold  of  this  ing  which  He  taught,  and  the  choice  words  which 

wood  by  one  end,  and  I  by  the  other ;  came  forth  from  the  mouth  of  Him  who,  child 

s  draw  it  out.     And  they  did  so ;  and  as  He  was,  spake  such  things, 

tely  he  found  it  useful  for  that  which  he  And  Joseph,  hearing  of  this,  was  afraid,  and 

Ajid  He  said  to  Joseph :  Behold,  do  running  ^  .  .  .  the  master,  where  Jesus  was,  said 

which  thou  wishest.    And  Joseph,  see-  to  Joseph :  Know,  brother,  that  I  have  received 

:   He   had  done,  embraced  Him,  and  thy  child  to  teach  him  or  train  him ;  but  he  is 

issed  am  I,  because  God  hath  given  me  filled  with  much  gravity  and  wisdom.     Lo,  now, 

)n.  take  him  home  with  joy,  my  brother ;  because  the 

gravity  which  he  has,  has  been  given  him  by  the 

r.  —  HOW  JESUS  WAS  HANDED  OVER  TO  Lord.  And  Jesus,  hearing  the  master  thus  speak- 

LEARN  HIS  LETTERS.  iug,  became  cheerful,  and  said :  Lo,  now,  master, 

Dseph,  seeing  that  He  had  such  favour,  ^^^",  ^f^\,  ^^^  ^^f    ^fVV  '^k'  ^"^  iT^^-^ 

He  was  increasing  in  stature,  thoughi  J^^  '^^  ^^^  ^«^-     ^^  J^^^P^  ^^^  «"" 

5  take  Him  to  learn  His  letters.     And  '^^"^^• 

;d  Him  over  to  another  teacher  to  be 

And  that  teacher  said  to  Joseph :  What  chap.  xiv.  —  how  jesus  delivered  james  from 

ost  thou  wish  me  to  teach  that  boy?  the  BrrE  of  a  serpent. 

nswered  and  said :  First  teach  him  the  ajt-.u        ^.t^*.        *.u        4^         j 

etters  and  then  the  Hebrew      For  the  ^^  ^^^^P^  ^^^^  J^"^^  ^°  ^^^^^^  ^^^'  ^^ 

knew  'that  He  was  verv  intelligent  and  ^^^"^  followed  him.    And  whUe  James  was  gath- 

took  Him  in  hand.     And  writing  for  ^^^^  '^^  ^^^'.f  "^l^'  Y^  ^'^.>  ^^.  ^^  ^^\  ^ 

firct  i.n.  ^h;.h  ;.  A  .r.A  R  Us.  fo„„Kf  ^he  gfouud,  as  if  dead  from  the  poison.    And 

blew  upon  his  wound ;  and  im- 
was  made  whole,  and  the  viper 

rt  indeed  a  master,  and  if  thou  indeed  ^^  ' 

the  letters,  tell  me  the  power  3  of  the  A, 

all  tell  thee  the  power  of  the  B.    Then  chap.  xv.  —  how  jesus  raised  a  boy  to  life. 

.ter  was   filled  with    fury,   and   struck  .-       ,         ^^           l-utt-        -1.1.        j»j 

the  head.     And  Jesus  was  angry,  and  ^  few  days  after,  a  child  His  neighbour  died, 

dm ;   and  he  suddenly  fell  dowii  and  f  ^  >'^  "^9^^"  ™°"™^')  ^°'  '^"^  "^'^  J^^"^' 

'                             ^                   '  hearing  this,  went  and  stood  over  the  boy,  and 

esus  returned  home.     And  Joseph  gave  !V'°*=''^^  ."P?"   "^"^  ^^^"1 1"*^  "^f''.  ?  "^^i? 

vTo^r  u;c  «.^fu^..  «^«.  *.^  1^..  LJiJr  ^r.  thee,  child,  do  not  die,  but  live.    And  immedi- 

Mary  His  mother,  not  to  let  Him  go  ^  , '  ,       /-i  j                     a    j  t             -j  *.    ^.u 

e  court  of  his  house  ^^^^^  ^^  ^^^^^  ^^^^  "P-     ^^^  J^^"^  ^^^^  ^^  ^^^ 

boy  s  mother :   i  ake  thy  son,  and  give  him  the 

„,  breast,  and  remember  me.     And  the  crowd,  see- 

OIL  -  HOW  he  was  handed  OVER  TO  .^^  ^^^^    ^.^^^j^^  ^^  ^  j^  ^^^^^  ^^^^    ^^^^   j^ 

another  master.  ^^^  \iQz,wtXi ;  for  already  has  he   freed  many 

days  after  came  another  teacher,  a  friend  souls  from  death,  and  he  has  made  whole  all 

1,  and  said  to  him  ;  Hand  him  over  to  that  hope  in  him. 

I  with  much  sweetness  will  teach  him  The  scribes  and  Pharisees  said  to  Mary :  Art 

s.     And  Joseph  said  to  him  :  If  thou  thou  the  mother  of  this  child  ?    And  Mary  said  : 

take  him  and  teach  him.     May  it  be  Indeed  I  am.     And  they  said  to  her :  Blessed 

with  joy.     When  the  teacher  had  taken  art  thou  among  women,5  since  God  hath  blessed 

went  along  in  fear  and  in  great  firmness,  the   fruit   of  thy  womb,   seeing  that  He  hath 

I  Him  with  exultation.     And  when  He  given  thee  such  a  glorious  child,  and  such  a  gift 

e  to  the  teacher's  house,  He  found  a  of  wisdom,  as  we  have  never  seen  nor  heard  of. 

ig  there,  and  took  it  and  opened  it,  and  Jesus  rose  up  and  followed  His  mother.     And 

ead  what  was  written  in  the  book ;   but  Mary  kept  in  her  heart  all  the  great  miracles  that 

His  mouth,  and  spoke  from  the  Holy  Jesus  had  done  among  the  people,  in  healing 

id  taught  the  law.    And,  indeed,  all  who  many  that  were  diseased.     And  Jesus  grew  in 

iding  there  listened  to  Him  attentively ;  stature  and  wisdom ;  and  all  who  saw  Him  glo- 

s  sectmm,  cut,  is  the  true  reading,  and  not  actum,  *  Some  words  have  been  omitted  here  in  the  MS.,  but  the  sense  b 

his  translation  of  <iri  voAAi)K  iapav.  obvious  enough.                                                          # 

gain  he  makes  a  mistranslation  —  ^vfo^if ,  foriitudo,  <  Luke  L  a8. 


404 


THE  GOSPEL  OF  THOMAS. 


rified  God  the  Father  Almighty,  who  is  blessed 
for  ever  and  ever.    Amen. 

And  all  these  things  I  Thomas  the  Israelite 
have  written  what  I  have  seen,  and  have  re- 
counted them  to  the  Gentiles  and  to  our  breth- 
ren, and  many  other  things  done  by  Jesus,  who 
was  bom  in  the  land  of  Judah.  Behold,  the 
house  of  Israel  has  seen  aU,  fix>m  the  first  even 
to  the  last ;  how  great  signs  and  wonders  Jesus 
did  among  them,  which  were  exceedingly  good, 


and  invisible  to  their  fiuher,'  as  holy  Scriptme 
relates,  and  the  prophets  have  borne  witness  to 
His  works  in  all  the  peoples  of  Israel  And  Ee 
it  is  who  is  to  judge  the  woild  according  to  the 
will  of  immortality,  since  He  is  the  Son  of  God 
throughout  all  the  world.  To  Him  is  due  all 
glory  and  honour  for  ever,  who  Uves  and  tdpxi 
God  through  all  ages  of  ages.    Amen. 


I  Thb,  I  think,  momsi  and  wUdi  dwir  hOm  Itnel,  It.  tUr 
lathen  generally,  had  not 


4o6 


THE   INFANCY  OF  THE  SAVIOUR. 


Jesus  Christ,  which  thereafter  she  wiped  with  the 
hair  of  her  head.*  Ten  days  after,  they  took 
Him  to  Jerusalem;  and  on  the  fortieth  day* 
after  His  birth  they  carried  Him  into  the  tem- 
ple, and  set  Him  before  the  Lord,  and  offered 
sacrifices  for  Him,  according  to  the  command- 
meet  of  the  law  of  Moses,  which  is  :  Every  male 
that  openeth  the  womb  shall  be  called  the  holy 
of  God.3 

6.  Then  old  Simeon  saw  Him  shining  like  a 
pillar  of  light,  when  the  Lady  Mary,  His  virgin 
mother,  rejoicing  over  Him,  was  carrying  Him 
in  her  arms.  And  angels,  praising  Him,  stood 
round  Him  in  a  circle,  like  Ufe  guards  standing 
by  a  king.  Simeon  therefore  went  up  in  haste 
to  the  Lady  Mary,  and,  with  hands  stretched  out 
before  her,  said  to  the  Lord  Christ :  Now,  O  my 
Lord,  let  Thy  servant  depart  in  peace,  according 
to  Thy  word;  for  mine  eyes  have  seen  Thy 
compassion,  which  Thou  hast  prepared  for  the 
salvation  of  all  peoples,  a  light  to  all  nations,  and 
glory  to  Thy  people  Israel.  Hanna  also,  a  proph- 
etess, was  present,  and  came  up,  giving  thanks 
to  God,  and  calling  the  Lady  Mary  blessed.* 

7.  And  it  came  to  pass,  when  the  Lord  Jesus 
was  bom  at  Bethlehem  of  Judaea,  in  the  time  of 
King  Herod,  behold,  magi  came  from  the  east 
to  Jerusalem,  as  Zeraduscht  5  had  predicted  ;  and 
there  were  with  them  gifts,  gold,  and  frankincense, 
and  myrrh.  And  they  adored  Him,  and  present- 
ed to  Him  their  gifts.  Then  the  Lady  Mary  took 
one  of  the  swaddling-bands,  and,  on  account  of 
the  smallness  of  her  means,  gave  it  to  them  ;  and 
they  received  it  from  her  with  the  greatest  marks 
of  honour.  And  in  the  same  hour  there  ap- 
peared to  them  an  angel  in  the  form  of  that  star 
which  had  before  guided  them  on  their  journey  ; , 
and  they  went  away,  following  the  guidance  of 
its  light,  until  they  arrived  in  their  own  country.^ 

8.  And  their  kings  and  chief  men  came  to- 
gether to  them,  asking  what  they  had  seen  or 
done,  how  they  had  gone  and  come  back,  what 
they  had  brought  with  them.  And  they  showed 
them  that  swathing-cloth  which  the  Lady  Mary 
had  given  them.  Wherefore  they  celebrated  a 
feast,  and,  according  to  their  custom,  lighted 
a  fire  and  worshipped  it,  and  threw  that  swath- 
ing-cloth into  it;  and  the  fire  laid  hold  of  it, 
and  enveloped  it.  And  when  the  fire  had  gone 
out,  they  took  out  the  swathing-cloth  exactly  as 
it  had  been  before,  just  as  if  the  fire  had  not 
touched  it.  Wherefore  they  began  to  kiss  it, 
and  to  put  it  on  their  heads  and  their  eyes,  say- 
ing :  This  verily  is  the  truth  without  doubt.  As- 
suredly it  is  a  great  thing  that  the  fire  was  not 

*  Luke  vii.  37,  38, 

2  Lev.  xii.  4. 

3  Ex.  xiii.  2;  Luke  ii.  33. 
<  Luke  ii.  25-38. 

i  For  this  prediction  of  Zoroaster,  see  Smith's  Diet,  of  ike  Bible ^ 
art.  Magi. 

6  Matt,  il  x-ia. 


able  to  bum  or  destroy  it  Then  they  tool 
and  with  the  greatest  honour  laid  it  up  am 
their  treasures. 

9.  And  when  Ks^ivxi  saw  that  the  magi  1 
left  him,  and  not  come  back  to  him,  he  si 
moned  the  priests  and  the  wise  men,  and  saic 
them :  Show  me  where  Christ  is  to  be  be 
And  when  they  answered,  In  Bethlehem 
Judaea,  he  began  to  think  of  putting  the  L 
Jesus  Christ  to  death.  Then  appeared  an  ao 
of  the  Lord  to  Joseph  in  his  sleep,  and  sa 
Rise,  take  the  boy  and  His  mother,  and  go  ai 
into  Egypt.7  He  rose,  therefore,  towards  co 
crow,  and  set  out. 

10.  While  he  is  reflecting  how  he  is  to 
about  his  journey,  morning  came  upon  him  al 
he  had  gone  a  very  little  way.  And  now  he  i 
approaching  a  great  city,  in  which  there  was 
idol,  to  which  the  other  idols  and  gods  of  t 
Egyptians  offered  gifts  and  vows.  And  tlu 
stood  before  this  idol  a  priest  ministering  to  hi 
who,  as  often  as  Satan  spoke  from  that  idol,  i 
ported  it  to  the  inhabitants  of  Egypt  and  its  ti 
ritories.  This  priest  had  a  son,  three  yeais  ol 
beset  by  several  demons ;  and  he  made  oud 
speeches  and  utterances ;  and  when  the  denw 
seized  him,  he  tore  his  clothes,  and  remaine 
naked,  and  threw  stones  at  the  people.  Aa 
there  was  a  hospital  in  that  city  dedicated  toth 
idol.  And  when  Joseph  and  the  Lady  Maiybi 
come  to  the  city,  and  had  turned  aside  into  til 
hospital,  the  citizens  were  very  much  afraid ;  «■ 
all  the  chief  men  and  the  priests  of  the  kid 
came  together  to  that  idol,  and  said  to  it :  Wbl 
agitation  and  commotion  is  this  that  has  arise 
in  our  land  ?  The  idol  answered  them :  A  Goi 
has  come  here  in  secret,  who  is  God  indeed 
nor  is  any  god  besides  Him  worthy  of  divine  wd 
ship,  because  He  is  truly  the  Son  of  God.  Afl 
when  this  land  became  aware  of  His  presence,! 
trembled  at  His  arrival,  and  was  moved  aoi 
shaken  ;  and  we  are  exceedingly  afraid  from  th 
greatness  of  His  power.  And  in  the  same  boil 
that  idol  fell  down,  and  at  its  fall  all,  inhabitu* 
of  Egypt  and  others,  ran  together. 

1 1 .  And  the  son  of  the  priest,  his  usual  S 
ease  having  come  upon  him,  entered  the  hospiH 
and  there  came  upon  Joseph  and  the  Lady  M^ 
from  whom  all  others  had  fled.  The  Lady  Ma 
had  washed  the  cloths  of  the  Lord  Chrk,  a 
had  spread  them  over  some  wood.  That  de0 
niac  boy,  therefore,  came  and  took  one  oft 
cloths,  and  put  it  on  his  head.  Then  the  demfl 
fleeing  in  the  shape  of  ravens  and  serpents,  be| 
to  go  forth  out  of  his  mouth.  The  boy,  being i 
mediately  healed  at  the  command  of  the  Ii 
Christ,  began  to  praise  God,  and  then  to  g 
thanks  to  the  Lord  who  had  healed  him.    ^ 

7  Matt.  ii.  13, 14. 


414 


THE   INFANCY   OF  THE  SAVIOUR. 


and  this  being  done,  he  was  healed  immedi- 
ately. 

44.  One  day,  when  the  Lord  Jesus  was  again 
with  the  boys  playing  on  the  roof  of  a  house, 
one  of  the  boys  fell  down  from  above,  and  im- 
mediately expired.  And  the  rest  of  the  boys 
fled  in  all  directions,  and  the  Lord  Jesus  was  left 
alone  on  the  roof.  And  the  relations  of  the  boy 
came  up  and  said  to  the  Lord  Jesus:  It  was 
thou  who  didst  throw  our  son  headlong  from  the 
roof.  And  when  He  denied  it,  they  cried  out, 
saying  :  Our  son  is  dead,  and  here  is  he  who  has 
killed  him.  And  the  Lord  Jesus  said  to  them  : 
Do  not  bring  an  evil  report  against  me ;  but  if 
you  do  not  believe  me,  come  and  let  us  ask  the 
boy  himself,  that  he  may  bring  the  truth  to  light. 
Then  the  Lord  Jesus  went  down,  and  standing 
over  the  dead  body,  said,  with  a  loud  voice : 
Zeno,  Zeno,  who  threw  thee  down  from  the 
roof?  Then  the  dead  boy  answered  and  said  : 
My  lord,  it  was  not  thou  who  didst  throw  me 
down,  but  such  a  one  cast  me  down  from  it. 
And  when  the  Lord  commanded  those  who  were 
standing  by  to  attend  to  His  words,  all  who  were 
present  praised  God  for  this  miracle. 

45.  Once  up>on  a  time  the  Lady  Mary  had 
ordered  the  Lord  Jesus  to  go  and  bring  her 
water  from  the  well.  And  when  He  had  gone 
to  get  the  water,  the  pitcher  already  full  was 
knocked  against  something,  and  broken.  And 
the  Lord  Jesus  stretched  out  His  handkerchief, 
and  collected  the  water,  and  carried  it  to  His 
mother ;  ^and  she  was  astonished  at  it.  And  she 
hid  and  preserved  in  her  heart  all  that  she  saw. 

46.  Again,  on  another  day,  the  Lord  Jesus 
was  with  the  boys  at  a  stream  of  water,  and  they 
had  again  made  little  fish-ix)nds.  And  the  Lord 
Jesus  had  made  twelve  sparrows,  and  had  ar- 
ranged them  round  His  fish-pond,  three  on  each 
side.  And  it  was  the  Sabbath-day.  Wherefore 
a  Jew,  the  son  of  Hanan,  coming  up,  and  seeing 
them  thus  engaged,  said  in  anger  and  great  in- 
dignation :  Do  you  make  figures  of  clay  on  the 
Sabbath-day?  And  he  ran  quickly,  and  de- 
stroyed their  fish-ponds.  But  when  the  Lord 
Jesus  clapped  His  hands  over  the  sparrows  which 
He  had  made,  they  flew  away  chirping. 

Then  the  son  of  Hanan  came  up  to  the  fish- 
pond of  Jesus  also,  and  kicked  it  with  his  shoes, 
and  the  water  of  it  vanished  away.  And  the 
Lord  Jesus  said  to  him  :  As  that  water  has  van- 
ished away,  so  thy  life  shall  likewise  vanish  away. 
And  immediately  that  boy  dried  up. 

47.  At  another  time,  when  the  Lord  Jesus  was 
returning  home  with  Joseph  in  the  evening,  He 
met  a  boy,  who  ran  up  against  Him  with  so  much 
force  that  He  fell.  And  the  Lord  Jesus  said  to 
him:  As  thou  hast  thrown  me  down,  so  thou 
rlhah  fally  and  not  rise  again.  And  the  same  hour 

«nv  M  dow&y  and  expired. 


48.  There  was,  moreover,  at  Jerusalem,  a 
tain  man  named  Zacchseus,  who  taught  b 
He  said  to  Joseph :  Why,  O  Joseph,  dost  t 
not  bring  Jesus  to  me  to  learn  his  letters? 
seph  agreed  to  do  so,  and  reported  the  ma 
to  the  Lady  Mary.  They  therefore  took  h 
to  the  master ;  and  he,  as  soon  as  he  saw  H 
wrote  out  the  alphabet  for  Him,  and  told  I^ 
to  say  Aleph.  And  when  He  had  said  Ale 
the  master  ordered  Him  to  pronounce  Be 
And  the  Lord  Jesus  said  to  him :  Tell  me  t 
the  meaning  of  the  letter  Aleph,  and  then  I  si 
pronounce  Beth.  And  when  the  master  thre 
ened  to  flog  Him,  the  Lord  Jesus  explained 
him  the  meanings  of  the  letters  Aleph  and  Bet 
also  which  figures  of  the  letter  were  Strang 
which  crooked,  which  drawn  round  into  a  ^ii 
which  marked  with  points,  which  without  the 
why  one  letter  went  before  another ;  and  m 
other  things  He  began  to  recount  and  to  dm 
date  which  the  master  himself  had  never  eitii 
heard  or  read  in  any  book.  The  Lord  Jesi 
moreover,  said  to  the  master :  Listen,  and  I  sb 
say  them  to  thee.  And  He  began  cleariy  ai 
distinctly  to  repeat  Aleph,  Beth,  Gimel,  Met 
on  to  Tau.  And  the  master  was  astonisbe 
and  said  :  I  think  that  this  boy  was  bom  befci 
Noah.  And  turning  to  Joseph,  he  said :  Tk 
hast  brought  to  me  to  be  taught  a  boy  moi 
learned  than  all  the  masters.  To  the  Lady  Md 
also  he.  said :  This  son  of  thine  has  no  needc 
instruction. 

49.  Thereafter  they  took  Him  to  another  la 
a  more  learned  master,  who,  when  he  saw  Hi« 
said  :  Say  Aleph.  And  when  He  had  said  Akp^ 
the  master  ordered  him  to  pronounce  Bctl 
And  the  Lord  Jesus  answered  him,  and  said 
First  tell  me  the  meaning  of  the  letter  .Alepl 
and  then  I  shall  pronounce  Beth.  And  whc 
the  master  hereupon  raised  his  hand  and  flogg* 

I  Him,  immediately  his  hand  dried  up,  and  h 
;  died.  Then  said  Joseph,  to  the  Lady  Ma^ 
I  From  this  time  we  shall  not  let  him  go  out  ( 
i  the  house,  since  ever)'  one  who  opposes  him 
struck  dead. 

50.  And  when  He  was  twelve  years  old,  tl 
I  took  Him  to  Jerusalem  to  the  feast.  And  wl: 
■  the  feast  was  finished,  they  indeed  returned ;  1 
;  the  Lord  Jesus  remained  in  the  temple  am( 

the  teachers  and  elders  and  learned  men  of 
sons  of  Israel,  to  whom  He  put  various  questi* 
upon  the  sciences,  and  gave  answers  in  His  tu 
For  He  said  to  them  :  Whose  son  is  the  Mesa 
They  answered  Him  :  The  son  of  David.  \VT« 
fore  then,  said  He,  does  he  in  the  Spirit  call  1 
his  lord,  when  he  says,  The  Lord  said  to  ray  k 


*  Luke  ii.  4a-' 
suggestive 
of  precocii   , 
enoes.*  —  R.J 


;  ii.  42-47.  [A  oompoirison  of  the  two  nam 
I.  The  Evaneelist  L^ike  does  not  present  anr : 
ty,  nor  does  oe  adrentiue  into  dacussioBS  '*  \ 


[A  comparison  of  the   two  narratii«  b 

' such  BO 

upon  A 


THE  INFANCY   OF  THE  SAVIOUR. 


415 


^t  at  my  right  hand,  that  I  may  put  thine  ene- 
mies under  thy  footsteps? '  Again  the  chief  of 
the  teachers  said  to  Him :  Hast  thou  read  the 
boolcs?  Both  the  books,  said  the  Lord  Jesus, 
and  the  things  contained  in  the  books.  And 
He  explained  the  books,  and  the  law,  and  the 
precepts,  and  the  statutes,  and  the  mysteries, 
which  are  contained  in  the  books  of  the  proph- 
ets—  things  which  the  understanding  of  no 
creature  attains  to.  That  teacher  therefore  said  : 
I  hitherto  have  neither  attained  to  nor  heard  of 
such  knowledge  :  Who,  pray,  do  you  think  that 
boy  will  be  ? 

51.  And  a  philosopher  who  was  there  pres- 
ent, a  skilful  astronomer,  asked  the  Lord  Jesus 
whether  He  had  studied  astronomy.  And  the 
Lord  Jesus  answered  him,  and  explained  the 
number  of  the  spheres,  and  of  the  heavenly  bod- 
ies, their  natures  and  operations ;  their  opposi- 
tion ;  their  aspect,  triangular,  square,  and  sextile ; 
their  course,  direct  and  retrograde ;  the  twenty- 
fourths,*  and  sixtieths  of  twenty-fourths ;  and 
other  things  beyond  the  reach  of  reason. 

52.  There  was  also  among  those  phQosophers 
one  very  skilled  in  treating  of  natural  science, 
and  he  asked  the  Lord  Jesus  whether  He  had 
studied  medicine.  And  He,  in  reply,  explained 
to  him  physics  and  metaphysics,  hyperphysics 
and  hypophysics,  the  powers  likewise  and  hu- 
mours of  the  body,  and  the  effects  of  the  same ; 
also  the  number  of  members  and  bones,  of  veins, 
arteries,  and  nerves ;  also  the  effect  of  heat  and 
dryness,  of  cold  and  moisture,  and  what  these 
give  rise  to  ;  what  was  the  operation  of  the  soul 
upon  the  body,  and  its  perceptions  and  powers ; 
what  was  the  operation  of  the  faculty  of  speech, 
of  anger,  of  desire ;  lastly,  their  conjunction  and 
disjunction,  and  other  things  beyond  the  reach 
of  any  created  intellect.  Then  that  philosopher 
rose  up,  and  adored  the  Lord  Jesus,  and  said  :  O 

I  Ps.  ex.  z;  Matt.  xxii.  43-4^.  [The  Latin  nads:vesii£i£s 
ptdunt  tMorutHf  "  the  footsteps  of  thy  feet"  The  original  term, 
**  SooutooX,"  has  evidently  been  misunderstood  by  some  transcriber. 

3  llie  seri^lum  was  the  twenty-fourth  part  of  the  or.  It  is 
likehr  here  put  for  the  motion  of  a  planet  during  one  hour.  Pliny, 
N,  H.,  iL  10,  uses  the  word  to  signify  an  undefined  number  of  de- 
grees, or  patfts  of  a  d^ree. 


Lord,  from  this  time  I  will  be  thy  disciple  and 
slave. 

53.  While  they  were  speaking  to  each  other 
of  these  and  other  things,  the  Lady  Mary  came, 
after  having  gone  about  seeking  Him  for  three 
days  along  with  Joseph.  She  therefore,  seeing 
Him  sitting  among  the  teachers  asking  them 
questions,  and  answering  in  His  turn,  said  to 
Him :  My  son,  why  hast  thou  treated  us  thus? 
Behold,  thy  father  and  I  have  sought  thee  with 
great  trouble.  But  He  said  :  Why  do  you  seek 
me  ?  Do  you  not  know  that  I  ought  to  occupy 
myself  in  my  Father's  house  ?  But  they  did  not 
understand  the  words  that  He  spoke  to  them. 
Then  those  teachers  asked  Mary  whether  He 
were  her  son ;  and  when  she  signified  that  He 
was,  they  said :  Blessed  art  thou,  O  Mary,  who 
hast  brought  forth  such  a  son.  And  returning 
with  them  to  Nazareth,  He  obeyed  them  in  all 
things.  And  His  mother  kept  all  these  words 
of  His  in  her  heart.  And  the  Lord  Jesus  ad- 
vanced in  stature,  and  in  wisdom,  and  in  favour 
with  God  and  man.3 

54.  And  from  this  day  He  began  to  hide  His 
miracles  and  mysteries  and  secrets,  and  to  give 
attention  to  the  law,  until  He  completed  His 
thirtieth  year,  when  His  Father  publicly  declared 
Him  at  the  Jordan  by  this  voice  sent  down  from 
heaven :  This  is  my  beloved  Son,  in  whom  I  am 
well  pleased ;  the  Holy  Spirit  being  present  in 
the  form  of  a  white  dove.^ 

55.  This  is  He  whom  we  adore  with  supplica- 
tions, who  hath  given  us  being  and  life,  and 
who  hath  brought  us  from  our  mothers*  wombs ; 
who  for  our  sakes  assumed  a  human  body,  and 
redeemed  us,  that  He  might  embrace  us  in  eter- 
nal compassion,  and  show  to  us  His  mercy  ac- 
cording to  His  liberality,  and  beneficence,  and 
generosity,  and  benevolence.  To  Him  is  glory, 
and  beneficence,  and  power,  and  dominion  from 
this  time  forth  for  evermore.    Amen. 

Here  endeth  the  whole  Gospel  of  the  Infancy^ 
with  the  aid  of  God  Most  High,  according  to 
what  we  have  found  in  the  original. 

3  Luke  ii.  46-52. 

4  Matt.  iii.  13-17;  Lake  iiL  az-«3. 


THE    GOSPEL    OF    NICODEMUS. 


Part  I.— the  acts  of  Pilate. 


FIRST  GREEK  FORM. 

MEMORIALS  OF  GUK  LORD  JESUS  CHRIST,  DONE  IN  THE  TIME  OF 

PONTIUS  PILATE. 

Prologue.  —  I  Ananias,  of  the  proprsetor's  March,  in  the  consulship  of  Rufos  and  Rabdlii 
body-guard,  being  learned  in  the  law,  knowing  in  the  fourth  year  of  the  two  hundred  and  secGO 
our  Lord  Jesus  Christ  from  the  Holy  Scriptures,  Olympiad,  Joseph  Caiaphas  being  high  priest  o 
coming  to  Him  by  faith,  and  counted  worthy  of  the  Jews. 

the  holy  baptism,  searching  also  the  memorials       Tke  account  that  Nicodemus  wrote  in  Hetnti 
written  at  that  time  of  what  was  done  in  the  case  after  the  cross  and  passion  of  our  Lord  Jesa 
of  our  Lord  Jesus  Christ,  which  the  Jews  had  Christ,  the  Saviour  God,  and  left  to  those  tin 
laid  up  in  the  time  of  Pontius  Pilate,  found  these  came  after  him,  is  as  follows :  — 
memorials  written  in  Hebrew,  and  by  the  favour 

of  God  have  ta^slated  them  into  Greek  for  the  Chap.  i.  -  Having  called  a  council,  the  hj^ 
infonnation  of  aU  who  cal  upon  the  name  of  ^ests  and  scribes  Annas  and  Caiaphas  m 
our  Master  Jesus  Christ,  m  the  seventeenth  year  ^^^  ^^^  H^rhz&s,  and  Gamaliel,  Judas,  Lrt 
of  the  reign  of  our  Lord  Flavius  Theodosius,  and  NephthaUm,  Alexander  and  Jklrus,' and  thi 
and  the  sixth  of  Flavius  Valentinianus,  m  the  ^^^^^  ^^^  j^^^  ^^^  ^^  Pilate  accusing  Jesa 
ninth  indiction.  j      j  .       ,     .  .     about  many  things,  saying :  We  know  this  ma 

All  ye,  therefore,  who  read  and  transfer  into  ^^  ^e  the  sbn  of  Joseph  the  carpenter,  bom  d 
other  books,  remember  me,  and  pray  for  me,  ^  ^^  ^^  J^  ^^^  ^^  -^  ^^  Son  of  Go4 
that  God  may  be  merciful  to  me  and  pardon  my  ^^^^  ^j  moreover,  he  profanes  the  Sabte* 
sins  which  I  have  sinned  against  Him  ^„^  ^jj^^f  ^^  ^^  ^^  *^g  1^^  ^f  ^  ^^ 

Peace  be  o  those  who  read,  and  to  those  who  ^-^^^^  .  ^^  ^^a^  ^^  ^^^  ^^^  ,rt^  i, 
hear  and  to  their  households.    Amen.  ^^^  ^^  [^^^  ^^^^  ^^  ^^^  ^^  do  awy  with  tiV 

The  Jews  say :  We  have  a  law  not  to  cure  as) 

In  the  fifteenth  year'  of  the  government  of  one  on  the  Sabbath;  but  this  man 5  has  * 
Tiberius  Caesar,  emperor  of  the  Romans,  and  the  Sabbath  cured  the  lame  and  the  crooMi 
Herod  being  king  of  Galilee,  in  the  nineteenth  the  withered  and  the  blind  and  the  paralytic,  • 
year  of  his  rule,  on  the  eighth  day  before  the  dumb  and  the  demoniac,  by  evil  practices.  KI* 
Kalends  of  April,  which  is  the  twenty-fifth  of  says  to  them:  What  evil  practices?    Thcjrm 

to  him :  He  is  a  magician,  and  by  BeelzcbulpriPjj 

« [The  works  which  piwxjdcMUffht  to  lupijeinCTttte  of  the  dcmous  he  casts  out  the  demoos,  tfi 

cal  luurative  m  renrd  to  the  eany  fife  of  our  Loid.  attd  Maiy  Hit      ««  i_*      a.^     i.-  tci   ^  _  "^ 

mother:  those  which  ibUow  are  alto  tuppkaMabBylW  t-^  •»  tii«  ail  are  suDject  to  lum.    iolate  says 


*^i"K3;;^lf  xib«i«.r-  *  «M*W8  ^  Uie  demons  by  «  and^ 

tus,  was  A.D.  99,  A.U.C.  Tte.  v*^  '  ^MTtllapniS* 

the  consulship  oi  C.  Funi ' 

the  34th  year  of  Hood  AiH 

year  —  In  the  nmelBOOn ' 

forms.    The  variatioMk* 

the  length  of  our  Lofd* 

tutement  of  Lnki  (tt  . 

minittiy  with  tilt  tfaM<  »lkBSiKbMfcw( 


THE  GOSPEL  OF  NICODEMUS. 


422 


THE  GOSPEL  OF   NICODEMUS. 


The  Jews  say :  To  what  women  did  he  speak? 
The  men  of  the  guard  say :  We  do  not  know 
who  they  were.  ITie  Jews  say :  At  what  time 
was  this  ?  The  men  of  the  guard  say :  At  mid- 
night 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  ex- 
pecting 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  guard- 
ing, 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  be  heard,  and  all  incline  to 
Jesus.  And  the  Jews  called  a  council,  and  paid 
down  a  considerable  sum  of  money,  and  gave  it 
to  the  soldiers,  saying :  Say,  while  we  slept,  his 
disciples  came  by  night  and  stole  him ;  and  if 
this  come  to  the  ears  of  the  procurator,  we  shall 
persuade  him,  and  keep  you  out  of  trouble. 
And  they  took  it,  and  said  as  they  had  been  in- 
structed.' 

Chap.  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  ser- 
pents ;  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.^ 

>  Three  of  the  Latin  versions  say:  And  they  took  the  money,  but 
could  not  hide  the  truth.  For  they  wanted  to  say,  His  disciples  stole 
biro  while  we  slept,  and  could  not  utter  it;  but  said.  Truly  the  Lord 
Jesus  Christ  has  risen  from  the  dead;  and  we  saw  an  angel  of  God 
coining  doMm  from  heaven,  and  he  rolled  back  the  stone,  and  sat  on 
it.^  And  this  saying  has  been  spread  abroad  among  the  Jews  even  to 
this  day. 

'  Other  reading  are:  Malek,  Mopbek,  Mambre,  Mabrecb. 
Comp.  3  Kings  xxiii.  13. 

^  Mark  zvi.  15-18. 


The  elders  and  the  priests  and  Levites  i 
Give  glory  to  the  God  of  Israel,  and  confies 
Him  whether  you  have  heard  and  seen  tl 
things  of  which  you  have  given  us  an  acco 
And  those  who  had  given  the  account  said : 
the  Lord  liveth,  the  God  of  our  £aitheis  Abnh 
Isaac,  and  Jacob,  we  heard  these  things,  and 
him  taken  up  into  heaven.  The  elders  and 
priests  and  the  Levites  say  to  them :  Have 
come  to  give  us  this  announcement,  or  to  c 
prayer  to  God?  And  they  say :  To  offer  pn 
to  God.  The  elders  and  the  chief  priests  i 
the  Levites  say  to  them :  If  you  have  come 
offer  prayer  to  God,  why  then  have  you  t 
these  idle  tales  in  the  presence  of  all  the  peopl 
Says  Phinees  the  priest,  and  Adas  the  tead 
and  Haggai  the  Levite,  to  the  rulers  of  the  sy 
gogues,  and  the  priests  and  the  Levites :  If  w 
we  have  said  and  seen  be  sinful,  behold,  we 
before  you ;  do  to  us  as  seems  good  in  yourq 
And  they  took  the  law,  and  made  them  s» 
upon  it,  not  to  give  any  more  an  account  of  tb 
matters  to  any  one.  And  they  gave  them 
eat  and  drink,  and  sent  them  out  of  the  d 
having  given  them  also  money,  and  three  m 
with  them  ;  and  they  sent  them  away  to  Galik 

And  these  men  having  gone  into  Galilee^  ti 
chief  priests,  and  the  rulers  of  the  synagogi 
and  the  elders,  came  together  into  the  synagogi 
and  locked  the  door,  and  lamented  with  a  gie 
lamentation,  saying :  Is  this  a  miracle  that  h 
happened  in  Israel  ?  And  Annas  and  Caiapb 
said:  Why  are  you  so  much  moved?  ^Vhyd 
you  weep  ?  Do  you  not  know  that  his  disc^ 
have  given  a  sum  of  gold  to  the  guards  of  tl 
tomb,  and  have  instructed  them  to  say  that  i 
angel  came  down  and  rolled  away  the  stone  ba 
the  door  of  the  tomb  ?  And  the  priests  and  A 
elders  said  :  Be  it  that  his  disciples  have  stolfl 
his  body ;  how  is  it  that  the  life  has  come  in* 
his  body,  and  that  he  is  going  about  in  Galilee 
And  they  being  unable  to  give  an  answer  to  tho 
things,  said,  after  great  hesitation  :  It  is  not  laffi 
for  us  to  believe  the  uncircumcised. 

Chap.  15.  —  And  Nicodemus  stood  up,  «• 
stood  before  the  Sanhedrin,  saying :  Yoa  fl| 
well ;  5  you  are  not  ignorant,  you  people  of  4 
Lord,  of  these  men  diat  come  down  from  Gi 
lee,  that  they  fear  God,  and  are  men  of  substand 
haters  of  covetousness,  men  of  peace ;  and  U 
have  declared  with  an  oath.  We  saw  Jesus  ufl 
the  mountain  Mamilch  with  his  disciples,  and] 
taught  what  we  heard  fix)m  him,  and  we  sawh 
taken  up  into  heaven.  And  no  one  asked  then 
what  form  he  went  up.  For  assuredly,  as  the  bo 
of  the  Holy  Scriptures  taught  us,  Helias  also  1 
taken  up  into  heaven,  and  Elissaeus  cried  < 

4  Lit.,  why  then  this  trSfUn^  which  ye  have  trifled,  eic 
*  Perhaps  better  as  a  qtaaattoa. 


424 


THE   GOSPEL   OF   NICODEMUS. 


the  tenth  hour,  you  locked  me  up,  and  I  re- 
mained 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  comers, 
and  I  saw  a  light  like  hghtning  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  me,  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  ray  brethren 
into  Galilee. 

Chap.  i6.  —  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,  ex- 
horted 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 


*  Comp.  Acts  X.  II. 

2  Or,  and  he  spoke  to  me. 


fear  God,  and  do  not  withdraw  themsehes 
the  prayers,  and  give  the  tithes  thrice  a 
And  when  Jesus  was  bom,  his  parents  br 
him  to  this  place,  and  gave  sacrifices  and  I 
offerings  to  God.  And  when  the  great  te 
Symeon  took  him  into  his  arms,  he  said, 
Thou  sendest  away  Thy  servant.  Lord,  acco 
to  Thy  word,  in  peace ;  for  mine  eyes  have 
Thy  salvation,  which  Thou  hast  prepared  I 
the  face  of  all  the  peoples :  a  light  for  the  n 
tion  of  the  Gentiles,  and  the  glory  of  Thy  p 
Israel.  And  Symeon  blessed  them,  and  s 
Mary  his  mother,  I  give  thee  good  news 
this  child.  And  Mary  said.  It  is  well,  my 
And  Symeon  said  to  her,  It  is  well ;  behol 
Ues  for  the  fall  and  rising  again  of  many  in  1 
and  for  a  sign  spoken  against ;  and  of  the< 
self  a  sword  shall  go  through  the  soul,  in 
that  the  reasoning  of  many  hearts  may  b 
vealed.* 

They  say  to  the  teacher  Levi :  How  fan 
thou  these  things?  Levi  says  to  them :  Dc 
not  know  that  from  him  I  learned  the  law? 
Sanhedrin  say  to  him :  We  wish  to  sec 
father.  And  they  sent  for  his  father.  And 
asked  him ;  and  he  said  to  them  :  Why  have 
not  believed  my  son?  The  blessed  and 
Symeon  himself  taught  him  the  law.  The 
hedrin  says  to  Rabbi  Levi :  Is  the  word 
you  have  said  true  ?  And  he  said :  It  is 
And  the  rulers  of  the  synagogue,  and  the  pi 
and  the  Levites,  said  to  themselves :  Come 
us  send  into  Galilee  to  the  three  men  that  c 
and  told  about  his  teaching  and  his  taking 
and  let  them  tell  us  how  they  saw  him  taken 
And  this  saying  pleased  all.  And  they  sent  a 
the  three  men  who  had  already  gone  away 
Galilee  with  them ;  and  they  say  to  them : 
to  Rabbi  Adas,  and  Rabbi  Phinees,  and  Ra 
Haggai :  Peace  to  you,  and  all  who  are  with  f 
A  great  inquiry  having  taken  place  in  the  San 
drin,  we  have  been  sent  to  you  to  call  you 
this  holy  place,  Jerusalem. 

And  the  men  set  out  into  Galilee,  and  fot 
them  sitting  and  considering  the  law ;  and  tJ 
saluted  them  in  peace.  And  the  men  who  w 
in  Galilee  said  to  those  who  had  come  to  the 
Peace  upon  all  Israel !  And  they  said :  PC 
to  you  !  And  they  again  said  to  them :  \Wiy^ 
you  come  ?  And  those  who  had  been  sent  sa 
The  Sanhedrin  call  you  to  the  holy  city  Jen 
lem.  And  when  the  men  heard  that  they  ^ 
sought  by  the  Sanhedrin,  they  prayed  to  C 
and  reclined  with  the  men,  and  ate  and  dr 
and  rose  up,  and  set  out  in  peace  to  Jenisa 

And  on  the  following  day  the  Sanhedrir 
in  the  synagogue,  and  asked  them,  saying : 


3  This  would  seem  to  confirm  the  opinion  that  there  wen 
tithes  paid  in  the  year.     Comp.  Smith's  Z}ict.,  SMi  voa, 
*  Luke  ii.  35-35. 


428 


THE   GOSPEL   OF   NICODEMUS. 


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:  What 
dost  thou  wish  that  I  shall  do  to  thee  ?  Jesus 
says  to  Pilate  :  Do  to  me  as  is  determined.  Pilate 
says :  How  is  it  determined  ?  Jesus  answered  : 
Moses  and  the  prophets  wrote  about  me  being 
crucified,  and  rising  again.  The  Hebrews,  hear- 
ing thisy  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.3  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. 

Chap.  5.  —  A  God-fearing  Jew,  therefore,  Nico- 
demus  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.  Nico- 
demus  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.s 

'  Deut.  XXV.  3;  Lev.  xxiv.  i6. 
"  Matt,  xxvii.  19. 
3  John  xviii.  31. 
<  Comp.  Acts  V.  38. 
j  Ex.  vii.  X0-14. 


And  the  Egyptians  held  these  magicians 
gods ;  but  because  they  were  not  from  Goc 
they  did  was  destroyed.  This  Jesus,  then, 
up  Lazarus,  and  he  is  alive.  On  this  acci 
entreat  thee,  my  lord,  by  no  means  to  allc 
man  to  be  put  to  death. 

The  Hebrews  were  enraged  against  N 
mus,  and  said  :  Mayst  thou  receive  the  tr 
Jesus,  and  have  a  portion  with  him. 
demus  says :  Amen,  amen ;  be  it  to  me  ; 
say. 

Chap.  6.  —  And  when  Nicodemus  ha( 
spoken,  another  Hebrew  rose  up,  and  s 
Pilate :  I  beg  of  thee,  my  lord  Pilate,  ht 
also.  Pilate  answered :  Say  what  thou  y^ 
The  Hebrew  says  :  I  lay  sick  in  bed  thirt 
years ;  and  when  he  saw  me  he  was  grieve 
said  to  me.  Rise,  take  up  thy  couch,  and  [ 
thine  house.  And  while  he  was  saying  th 
to  me,  I  rose  and  walked  about.  The  H 
say :  Ask  him  on  what  day  of  the  wee 
happened.  He  says  :  On  Sabbath.^  Th 
said :  And  consequently  we  say  truly,  tl 
does  not  keep  the  Sabbath. 

Another,  again,  standing  in  the  midst 
I  was  bom  blind ;  and  as  Jesus  was  going 
the  road,  I  cried  to  him,  saying,  Have 
upon   me.  Lord,  thou  son  of  David.      A 
took  clay,  and  anointed  mine  eyes ;  and  st 
way  I  received  my  sight.7     Another  said : 
crooked  ;  and  seeing  him,  I  cried,  Have 
upon  me,  O  Lord.     And  he  took  me  1 
hand,  and  I  was  immediately  raised.*     A 
said :  I  was  a  leper,  and  he  healed  me 
by  a  word.9 

Chap.  7.  —  There  was  found  there  also 
man  named  Veronica,  and  she    said  : 
years  I  was  in  an  issue  of  blood,  and 
touched  the  edge  of  his  garment,  and  dir 
was  cured. '°     The  Jews  say  :  Our  law  do 
admit  the  testimony  of  a  woman.** 

Chap.  8.  —  Other  men  cried  :  This  mc 
prophet,  and  the  demons  are  afraid  of  hir 
late  says  :  And  how  were  the  demons  not 
thus  afraid  of  your  parents  also?  The; 
We  do  not  know.  Others,  again,  said  :  L 
after  having  been  four  days  in  the  tor 
raised  by  a  single  word.'^  Pilate  therefon 
ing  of  the  raising  of  Lazarus,  was  afrai 
said  to  the  people  :  Why  do  you  wish  t 
the  blood  of  a  just  man  ? 


6  John  v.  5-9. 

7  John  ix.  6,  7. 

®  Comp.  Acts  iii.  7. 

9  Luke  xvii.  11-19. 
*o  Matt.  ix.  20-22. 
'*  See  note  9,  p.  419. 
**  John  xi.  43. 


THE  GOSPEL  OF   NICODEMUS. 


433 


the  God  of  Israel,  and  repent  of  these  lies 

you  have  told.    They  answered :   As  the 

of  our  Others  Abraham,  Isaac,  and  Jacob 

■beth,  we  do  not  lie,  but  tell  you  the  truth. 

ten  the  high  priest  spoke,  and  they  brought 

old  covenant  of  the  Hebrews  out  of  the  tem- 

ey  and  he  made  them  swear,  and  giving  them 
>  money,  he  sent  them  into  another  place,  in 
ler  that  they  might  not  proclaim  in  Jerusalem 

resurrection  of  Christ. 
And  when  these  stories  had  been  heard  by  all 
people,  the  crowd  came  together  into  the 
iple,  and  there  was  a  great  commotion.     For 
ly  said :  Jesus  has  risen  from  the  dead,  as 
hear,  and  why  did  you  crucify  him?    And 
and  Caiaphas  said :  Do  not  believe,  ye 
Jiews.  what  the  soldiers  say ;  and  do  not  believe 
'^      they  saw  an  angel  coming  down  from  heaven. 
\>r  we  have  given  money  to  the  soldiers,  in 
ir  that  they  should  not  tell  such  tales  to  any 
;  and  thus  also  have  the  disciples  of  Jesus 
in  them  money,  in  order  that  they  should  say 
-^lat  Jesus  has  risen  from  the  dead. 

Chap.  15.  —  Nicodemus  says:  O  children  of 
the  inhabitants  of  Jerusalem,  Uie  prophet  Helias 
-went  up  into  the  height  of  heaven  with  a  fiery 
^chariot,  and  it  is  nothing  incredible  if  Jesus  too 
lias  risen ;  for  the  prophet  Helias  was  a  proto- 
"type  of  Jesus,  in  order  that  you,  hearing  that 
Jesus  has  risen,  might  not  disbelieve.     I  there- 
fore say  and  advise,  that  it  is  befitting  that  we 
iKnd  soldiers  into  Galilee,  to  that  place  where 
'these  men  testify  that  they  saw  him  with  his  dis- 
ciples, 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  fmd ;  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 
ns  thy  children.  For  we  have  wondered  much 
how  thou  didst  escape  from  the  prison,  and  we 
say  in  truth  that  we  had  an  evil  design  against 
thee.  But  God,  seeing  that  our  designs  against 
thee  were  imjust,  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  Arimathsea,  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  read- 
ing it,  he  glorified  God,  and  embraced  the  sol- 
diers ;  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  re- 
ceived him  into  his  own  house.  And  the  day 
after,  Annas  and  Caiaphas,  the  chief  priests,  hav- 
ing 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  as- 
tonished 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  XJCi^ 
Preparation,  when  you  secured  me  in  prison,  I 
fell  a-pra)dng  throughout  the  whole  night,  and 
throughout  the  whole  day  of  the  Sabbath.  And 
at  midnight  I  see  the  prison-house  that  four  an- 
gels lifted  it  up,'  holding  it  by  the  four  comers. 
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  look- 
ing, 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  an- 
gels, 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. 

Chap.  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,3  great  ser- 
vants of  God,  and  receiving  tithes  from  the  peo- 
ple of  the  Jews.    And  I  ^ow  also  Symeon  the 


I  jo-iKM^ay,  which  should  be  ivfytm99»,  b  «  modem  Greek  woid 
the  aorist  of  <nfK6tna. 

*  Ps.  cxviiL  96;  Matt  xzL  o. 

s  Or,  laterally,  men  oi  fooo  fiunfljr. 


434 


THE  GOSPEL  OF  NICODEMUS. 


elder,  that  he  received  him  when  he  was  an  in- 
£mty  and  said  to  him :  Now  thou  sendest  away 
Thy  servant,  O  Lord. 

The  Jews  said:  Let  ns  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  foimd  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  a 
in  private.  They  agreed  with  one  anc 
therefore,  and  gave,  even  the  three,  one  aco 
The  chief  priests  answered,  saying :  Our  S 
ture  says  that  every  word  shall  be  establishe 
two  or  three  witnesses.'  Joseph,  then,  has 
fessed  that  he,  along  with  Nicodemus^  attei 
to  his  body,  and  buned  him,  and  how  it  is 
truth  that  he  has  risen.* 


<  DeuL  ziz.  15;  Matt.  xrm.  16. 

'  This  bst  clanie  would  be  better  as  a  qiMitioB:  Aadbn 
Ibe  tnith  that  he  has  neat 


438 


THE  GOSPEL  OF   NICODEMUS. 


ing  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  shalt 
be  King,  do  not  forget  me.  And  immediately 
He  said  to  me.  Amen,  amen :  to-day,  I  say  unto 
thee,  shalt  thou  be  with  me  in  paradise.  There- 
fore 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  grett 
is  His  strength.' 

Chap.  II  (27).  —  All  these  things  we  saw  and 
heard ;  we,  the  two  brothers,  who  also  have  been 
sent  by  Michael  the  archangel,  and  have  been  or- 
dered to  proclaim  the  resurrection  of  the  Lord, 
but  first  to  go  away  to  the  Jordan  and  to  be  bap- 
tized. Thidier  also  we  have  gone,  and  have  been 
baptized  with  the  rest  of  the  dead  who  have  risen. 
Thereafter  also  we  came  to  Jerusalem,  and  cele- 
brated 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  com- 
munion 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  oar 
Lord  Jesus  Christ.    Amen. 

>  Ps.  cxlvii.  5. 
*  a  Cor.  xiii.  15. 


436 


THE   GOSPEL   OF   NICODEMUS. 


lieve  in  Him  shall  be  condemned.'  On  this  ac- 
count 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. 

Chap.  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  faSl 
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 
hiindred  years*  from  the  creation  of  the  world, 
then  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. 

Chap.  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 

*  [Mark  xvi.  i6.]:  John  iii.  x8. 

'5300  B.C.  was  the  date  commonly  assigned  to  the  creation. 
See  CAcm.f  Strvm.,  i.;  Theoph.  Aat,,  ati  A utoi.,  iii.',  comp.  Just., 
A^i.yxxxix. 

3  For  this  legend,  see  the  Revelation  of  Moses. 

*  Mark  xv.  34. 


he  healed  them;  and  many  idiom  I 
ready  to  be  buried,  even  these  through 
word  he  brought  to  life  again. 

Hades  says :  And  is  this  man  so  po? 
to  do  such  things  by  a  single  word  ?  or 
so,  canst  thou  withstand  him  ?  It  seen 
that,  if  he  be  so,  no  one  will  be  able  to  « 
him.  And  if  thou  sayest  that  thou  di< 
him  dreading  death,  he  said  this  mockii 
and  laughing,  wishing  to  seize  thee  \ 
strong  hand ;  and  woe,  woe  to  thee,  to 
nity ! 

Satan  says:  O  aU-devouring  and  ii 
Hades,  art  thou  so  afraid  at  hearing  of  o 
mon  enemy?  I  was  not  afraid  of  1 
worked  in  the  Jews,  and  they  crucified  h 
gave  him  also  to  drink  gall  with  vinegar.: 
ready,  then,  in  order  that  you  may  lay  £ 
of  him  when  he  comes. 

Hades  answered:  Heir  of  darkness, 
destruction,  devil,  thou  hast  just  now  i 
that  many  whom  thou  hadst  made  read 
buried,  he  brought  to  life  again  by  a  sing 
And  if  he  has  delivered  others  from  th( 
how  and  with  what  power  shall  he  be  la 
of  by  us  ?  For  I  not  long  ago  swallowe 
one  dead,  Lazarus  by  name ;  and  not  loi 
one  of  the  living  by  a  single  word  dragg 
up  by  force  out  of  my  bowels :  and  I  th; 
it  was  he  of  whom  thou  speakest  If,  th 
we  receive  him  here,  I  am  afraid  lest  pe 
we  be  in  danger  even  about  the  rest 
all  those  that  I  have  swallowed  from  et 
perceive  to  be  in  commotion,  and  I  am 
in  my  belly.  And  the  snatching  away  of 
beforehand  seems  to  me  to  be  no  good  si 
not  like  a  dead  body,  but  like  an  eagle, 
out  of  me  ;  for  so  suddenly  did  the  eartl 
him  out.  Wherefore  also  I  adjure  eve: 
for  thy  benefit  and  for  mine,  not  to  bra 
here ;  for  I  think  that  he  is  coming  here 
all  the  dead.  And  this  I  tell  thee  :  by  th 
ness  in  which  we  live,  if  thou  bring  hin 
not  one  of  the  dead  will  be  left  behind 
me. 

Chap.  5  (21).  —  While  Satan  and  Had 
thus  speaking  to  each  other,  there  was 
voice  like  thunder,  saying :  Lift  up  you] 
O  ye  rulers ;  and  be  ye  lifted  up,  ye  eve 
gates;  and  the  King  of  glory  shall  coi 
When  Hades  heard,  he  said  to  Satan :  G 
if  thou  art  able,  and  withstand  him.  Satai 
fore  went  forth  to  the  outside.  Then  Ha( 
to  his  demons :  Secure  well  and  stror 
gates  of  brass  and  the  bars  of  iron,  and 
to  my  bolts,  and  stand  in  order,^  and 


i  Matt,  xxvii.  34. 

6  Ps.  xxiv.  7. 

7  Lit.,  erect. 


438 


THE  GOSPEL  OF   NICODEMUS. 


ing  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  shalt 
be  King,  do  not  forget  me.  And  immediately 
He  said  to  me.  Amen,  amen :  to-day,  I  say  unto 
thee,  shalt  thou  be  with  me  in  paradise.  There- 
fore 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 
Ekien.  And  the  fiaming  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  oot 
with  a  loud  voice :  Great  is  our  Lord,  and  great 
is  His  strength.' 

Chap.  II  (27).  —  All  these  things  we  saw  and 
heard ;  we,  the  two  brothers,  who  also  have  been 
sent  by  Michael  the  archangel,  and  have  been  or- 
dered to  proclaim  the  resurrection  of  the  Lord, 
but  first  to  go  away  to  the  Jordan  and  to  be  bap- 
tized. Thitiier  also  we  have  gone,  and  have  been 
baptized  with  the  rest  of  the  dead  who  have  risen. 
Thereafter  also  we  came  to  Jerusalem,  and  cele- 
brated 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  Ae 
grace  of  our  Lord  Jesus  Christ,  and  the  com- 
munion 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  onr 
Lord  Jesus  Christ.     Amen. 

*  Ps.  cxlviL  s« 

*  a  Cor.  xiii.  15. 


442 


THE  GOSPEL  OF  NICODEMUS. 


should  die?    They  say:   Because  he  said  that 
he  was  the  Son  of  God,  and  a  king. 

Chap.  5.  —  But  one  Nicodemus,  a  Jew,  stood 
before  the  governor,  and  said :  I  entreat,  mer- 
cifully allow  me  to  say  a  few  words.  Pilate  says 
to  him :  Say  on.  Nicodemus  says :  I  said  to 
the  elders  anil  the  priests  and  the  Levites,  and 
to  all  the  multitude  of  the  Jews,  in  the  syna- 
gogue, 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  (k>d  into  Egypt, 
did  many  signs,  which  Cfod  told  him  to  do  be- 
fore Pharaoh  king  of  Kgypt.  And  the  sorcerers 
Jamnes  and  Mambres  were  there  healing,  and 
they  did,  they  also,  the  signs  which  Moses  did, 
but  not  all ;  and  the  Eg)'ptians  deemed  them  as 
gods,  Jamnes  and  Mambres.  And  since  the  ■ 
signs  which  they  did  were  not  of  God,  they ! 
perished,  l)oth  they  and  those  who  believed  in , 
them.  And  now  let  this  man  go,  for  he  is  not 
desemng  of  ileath.  ! 

The  Jews  say  to  Nicodemus :  Thou  hast  be- ' 
come  his  disciple,  and  takest  his  part."     Nico- ; 
demus  s;iys  to  them :    Has  the  governor  also  i 
l)ecome  his  disciple,  and  di^es  he  take  his  part  ?  I 
Has  not  Ctesar  sot  him  over  that  dignity  ?     And  ' 
the  Jews  wore  raging  and  gnashing  with  their 
teeth  against  Nicodemus.     l*ilate  sa\*s  to  them  :  : 
Whv  do  vou  i::nash  with  vour  tooth  ai^ainst  him, 
when  ViV/  are  hoarimx  the  truth?     The  lows  s;iv  ■ 
to  Nioodonius  :  Mayst  thou  receive  his  tnith,  and 
a  ]x>rtion  with  him  !     Nicodemus  s;ivs :  Amen, 
amen,  amen  ;  mav  I  receive  //,  as  vou  have  said  ! 

Chap.  6,  —  And  of  the  lows  a  certain  other 
one,  starting:  up,  asks  the  governor  that  he  might 
s;iv  a  woni.  The  i:v>\  ornor  s^ivs :  What  thou 
wishest  to  s»iv.  s.iv.  And  he  s.iid  :  For  iliinv- 
eiiihi  vears  I  lav  in  infirmitv  in  mv  lx.*d  in  vorv 
grievous  pain.  And  at  ti^.e  coming  of  Jesus, 
nuny  demoniacs,  auvl  ,vo\ ••;.»•  hcKl  do^-n  by 
viivors  intirmities,  were  healed  by  him.  And 
some  young  uumi  had  pity  on  me  ;  and  carrying 
me  in  :uv  1h\1.  laid  mo  Ix^foro  him.  And  Jesus. 
seev.';^.  had  pity  on  me.  aiivl  s^iid  the  word  to 
me.  Take  up  th\  bovl.  and  walk.  And  immedi- 
ately I  \v.is  ir.avie  whole  ;  I  tvv>k  up  my  l>ed,  a:ui 
w.i*.kc\i.  The  Tews  s^iv  to  IMate  :  Ask  him  what 
was  the  day  on  \vhich  he  was  he.dovl.  He  s^iid  : 
The  Sa?Ki:h.  The  Tew^  s<.iv :  Have  we  not  so 
intor.nevi  thee.  :hai  on  the  Sabbath  he  heals, 
and  dr.ves  c;::  den:ons? 

Anvi  a  cenain  o:hcr  Tew  st.irting  up.  s^iid  :   I 


«  Ut. 


J  '•wi  vr 


v.. 


was  bom  blind ;  I  heard  a  voice,  and  saw  no 
man.  And  as  Jesus  was  passing  by,  I  cried  oat 
with  a  loud  voice,  Have  pity  upon  me,  thoa  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  honcb- 
backed,  and  he  straightened  me  with  a  woid. 
And  another  said :  I  was  leprous,  and  he  healed 
me  with  a  word. 

Chap.  7.  —  And  also  a  certain  woman,  Veron- 
ica by  name,  from  afar  off  cried  out  to  the  gov- 
ernor :  I  was  flowing  with  blood  for  twelve  ycais; 
and  I  touched  the  fringe  of  his  garment,  and  im- 
mediately the  flowing  of  my  blood  stopped. 
The  Jews  say :  We  have  a  law,  that  a  woman 
does  not  come  to  bear  witness. 

Chap.  8.  — And  certain  others,  a  multitude  of 
men  and  women,  cried  out,  saying :  That  man  ii 
a  prophet,  and  the  demons  are  subject  to  hinL 
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  dajs. 
The  governor,  hearing  this,  said  trembling  to  aH 
the  multitude  of  the  Jews  :  Why  do  you  wish  In 
shed  innocent  blood  ? 

Chap.  9. — And  Pilate,  calling  Nicodemus  and 
the  twelve  men  who  said  that  He  was  not  bom  of 
fornication.  sa\-s  to  them  :  What  am  I  to  do,  se^ 
ing  that  there  is  a  sedition  among  the  people? 
Thev  sav  to  him  :  We  do  not  know  :  let  them  sec 
to  it.  Again  Pilate,  calling  all  the  multitude  of 
the  Jews,  said  :  Vou  know  that  you  have  a  custom 
during  the  day  of  unleavened  bread,  that  I 
should  release  to  vou  one  that  is  bound.  I  have 
a  notable  one  bound  in  the  prison,  a  murderer 
who  is  called  Barabbas.  and  Jesus  who  is  called 
I'hrist,  in  whom  I  tmd  no  cause  of  deadt 
Whom  do  vou  ^ish  that  I  should  release  iin© 
vou  ?  And  thev  all  cried  out,  sa\'ine :  Retease 
unto  us  Barabbas.  Pilate  says  to  them:  ^VMt 
then,  am  I  10  do  with  Jesus  who  is  caUed  ChrislM 
They  .ill  say  :  Let  him  be  crucified.  Again  iWj 
Tews  said  :  Thou  art  no  friend  of  Caesar's  if  thfli' 
release  this  man.  for  he  called  himself  theSonrf 
I  lOii.  and  a  king  :  unless,  perhaps,  thou  wishetf  i| 
:hi>  man  to  In?  king,  and  not  Caesar. 

XTxt-zi,  niled  with  fur>\  Pilate  said  to  them :  AK 
wa\*s  has  your  nation  been  seditious,  and  ahi 
have  yov*  l>een  opposed  to  those  who  were 
vou.     The    Tews  answered :    WTio  are  for 
niate  >wi\'s  to  them  :  Vour  God,  —  who  lesc^ 
you  iK^m  the  hard  slaver\*  of  the  Egyptians,  «■ 
Ie\l  you  ibnh  out  of  Egypt  through  the  sea  is  if 
thavj^h  crv"  land,  and  fed  vou  in  the  desert  wB; 
nunna  and  quail,  and  brought  water  to  yon 


450 


THE  GOSPEL  OF  NICODEMUS. 


my  officers  at  the  same  time  were  confoimded 
along  with  me.  Nor  could  we  keep  that  Laza- 
rus; buty  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  cru- 
elty 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. 

Chap.  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  hfted  up,  ye  everlasting 
gates;  and  the  King  of  glory  shall  come  in.' 
Hades  hearing  this,  said  to  Ftince  Satan :  Re- 
tire 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  P^  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  ?5 

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  pow- 
erless. And  there  was  a  great  voice,  as  of  thun- 
ders, 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 


>  Fb.  xxrr.  7. 
•Fft.l3ma.18.    G 


s  n&  ^ 


in  dw  text  is  probably  a  misprint 
«^d  At  Vcdgste. 


had  twice  shouted  out  this,  says,  a^ 
ing :  Who  is  the  king  of  glory?  ] 
answer  to  Hades :  I  recognise  tl 
the  shout,  since  I  prophesied  the 
Spirit.  And  now,  what  I  have  saic 
to  thee.  The  Lord  strong  and  mi^ 
mighty  in  battie;  He  is  the  Ki 
And  the  Lord  Himself  hath  look< 
heaven  upon  earth,  to  hear  the  \ 
prisoners,  and  to  release  the  sons 
And  now,  most  filthy  and  most  fou 
thy  gates,  that  the  King  of  glory 
While  David  was  thus  speaking,  t 
Hades,  in  the  form  of  a  man,  the 
jesty,  and  lighted  up  the  eternal 
burst  asunder  the  indissoluble  ch^ 
aid  of  unconquered  power  visited 
the  profound  darkness  of  transgrei 
the  shadow  of  death  of  sins.® 

Chap.  6  (22).  —  When  this  was 
des  and  Deatl},  and  their  impious 
with  their  cruel  servants,  they  trer 
ceiving  in  their  own  dominions  th< 
so  great  a  light,  when  they  saw  CI 
in  their  abodes;  and  they  cried 
We  have  been  overcome  by  thee.  ' 
that  to  the  Lord  directest  our  confi 
art  thou,  that,  undestroyed  by  c( 
uncorrupted  proof  of  thy  majesty, 
demnest  our  power?  "\\Tio  art  t 
and  little,  lowly  and  exalted,  sold 
mander,  wonderful  warrior  in  the  fc 
and  the  king  of  glory  dead  and  aliv 
the  cross  has  carried  ?  Thou,  who 
in  the  sepulchre,  hast  come  down 
and  in  thy  death  every  creature  1 
the  stars  in  a  body  were  moved  ;  i 
hast  been  made  free  among  the  d 
turbest  our  legions.  Who  art  thoi 
free  those  who  art  held  captive,  bo 
nal  sin,  and  recallest  them  to  the 
erty?  Who  art  thou,  who  sheddest 
splendid,  and  illuminating  light  up 
have  been  blinded  by  the  darkness 

In  like  manner,  also,  all  the  legic 
mons,  terror-stricken  with  like  fe 
fearful  overthrow,  cried  out,  saying 
thou,  O  Jesus,  a  man  so  powerful 
in  majesty,  so  excellent,  without  s 
from  guilt  ?  For  that  world  of  ea 
been  subject  to  us  alwa)rs  until  no^ 
to  pay  tribute  for  our  uses,  has  neve 
a  dead  man,  has  never  destined  sue 
powers  below.   Who  therefore  art  t 


*  Ps.  xxiv.  7,  8. 
7  Ps.  cii.  19,  ao. 

*  Comp.  Isa.  ix.  a;  Luke  I.  79. 

9  Some  Mss.  have:  Who  art  thoa,  O  man,  di 
thy  prayer  to  our  coofusioaT  The  oocrect  leadiQi 
thou,  mat  bringest  confuaioo  upon  oar  outstert 


THE    LETTER    OF    PONTIUS    PILATE, 


WHICH  HE  WROTE  TO  THE  ROMAN  EMPEROR,  CONCERNING  OUR  LORD 

JESUS  CHRIST. 


Pontius  Piiate  to  Tiberius  Caesar  the  em- 
peror,  greeting.' 

Upon  Jesus  Christ,  whose  case  I  had  clearly 
set  forth  to  thee  in  my  last,  at  length  by  the  will 
of  the  people  a  bitter  punishment  has  been  in- 
flicted, myself  being  in  a  sort  unwilling  and 
rather  a&aid.  A  man,  by  Hercules,  so  pious  and 
strict,  no  age  has  ever  had  nor  wUl  have.  But 
wonderful  were  the  efforts  of  the  people  them- 
selves, and  the  unanimity  of  all  the  scribes  and 
diief  men  and  elders,  to  crucify  this  ambassador 
of  truth,  notwithstanding  that  their  own  prophets, 
sod  alter  our  manner  the  sibyls,  warned  them 


s  [Compare  the  translatwn  of  the  letter  of  Pilate  to  Claudius,  found 
b  die  Acts  0/Pettr  and  Paul;  alio  a  similar  letter  incorporated  in 
Tht  Gotp4l  cf  Nicodtmutf  aecood  part,  Latin,  first  Tersxm,  chap. 


against  it :  and  supernatural  signs  appeared  while 
he  was  hanging,  and,  in  the  opinion  of  phi- 
losophers, threatened  destruction  to  the  whole 
world.  His  disciples  are  flourishing,  in  their 
work  and  the  regulation  of  their  Uves  not  bely- 
ing their  master ;  yea,  in  his  name  most  benefi- 
cent Had  I  not  been  afraid  of  the  rising  of  a 
sedition  among  the  people,  who  were  just  on  the 
point  of  brealong  out,  perhaps  this  man  would 
still  have  been  aUve  to  us ;  although,  urged  more 
by  fidelity  to  thy  dignity  than  induced  by  my 
own  wishes,  I  did  not  according  to  my  strength 
resist  that  innocent  blood  free  from  the  whole 
charge  brought  against  ity  but  unjustly,  through 
the  malignity  of  men,  should  be  sold  and  suffer^ 
yet,  as  die  Scriptures  signify,  to  their  own  de^ 
struction.    Farewell.    28th  March. 


459 


THE   REPORT   OF   PILATE   THE   PROCURATOR. 


461 


red  to  me,  making  a  great  uproar  against  me 
lat  I  should  try  him.     I  therefore  ordered  him 

>  be  crucified,  having  first  scourged  him,  and 
iving  found  against  him  no  cause  of  evil  accu- 
tions  or  deeds. 

And  at  the  time  he  was  crucified  there  was 
irkness  over  all  the  world,  the  sun  being  dark- 
led at  mid-day,  and  the  stars  appearing,  but 
them  there  appeared  no  lustre ;  and  the  moon, 
if  turned  into  blood,  failed  in  her  light. 
ad  the  world  was  swallowed  up  by  the  lower 
gions,  so  that  the  very  sanctuary  of  the  tem- 
e,  as  they  call  it,  could  not  be  seen  by  the 
-ws  in  their  fall ;  and  they  saw  below  them  a 
LEsm  of  the  earth,  with  the  roar  of  the  thun- 
rrs  that  fell  upon  it.'  And  in  that  terror  dead 
en  were  seen  that  had  risen,  as  the  Jews  them- 
Ives  testified ;  and  they  said  that  it  was  Abra- 
jm,  and  Isaac,  and  Jacob,  and  the  twelve  pa- 
aichs,  and  Moses  and  Job,  that  had  died,  as 
ey  say,  three  thousand  five  hundred  years  be- 
ne. And  there  were  very  many  whom  I  also 
w  appearing  in  the  body ;  and  they  were  mak- 
j^  a  lamentation  about  the  Jews,  on  account  of 
K  wickedness  that  had  come  to  pass  through 
evn,  and  the  destruction  of  the  Jews  and  of 
etrlaw. 

And  the  fear  of  the  earthquake  remained  from 
e  sixth  hour  of  the  preparation  until  the  ninth 
•or.  And  on  the  evening  of  the  first  day  of 
e  week  there  was  a  sound  out  of  the  heaven, 

►  that  the  heaven  became  enlightened  seven- 
U  more  than  all  the  days.    And  at  the  third 

'  Tbe  text  here  tt  veiy  corrupt. 


hour  of  the  night  also  the  sun  was  seen  brighter 
than  it  had  ever  shone  before,  lighting  up  all  the 
heaven.  And  as  lightnings  come  suddenly  in 
winter,  so  majestic  men  appeared*  in  glorious 
robes,  an  innumerable  multitude,  whose  voice 
was  heard  as  that  of  a  very  great  thunder,  cry- 
ing out :  Jesus  that  was  crucified  is  risen  :  come 
up  out  of  Hades,  ye  that  have  been  enslaved  in 
the  undeiiground  regions  of  Hades.  And  the 
chasm  of  the  earth  was  as  if  it  had  no  bottom ; 
but  it  was  as  if  the  very  foundations  of  the  earth 
appeared  along  with  those  that  cried  out  in  the 
heavens,  and  walked  about  in  the  body  in  the 
midst  of  the  dead  that  had  risen.  And  he  that 
raised  up  all  the  dead,  and  bound  Hades,  said : 
Say  to  my  disciples.  He  goes  before  you  into 
Galilee ;  there  shall  you  see  him. 

And  all  that  night  the  light  did  not  cease  shin- 
ing. And  many  of  the  Jews  died,  swallowed  up 
in  the  chasm  of  the  earth,  so  that  on  the  follow- 
ing day  most  of  those  who  had  been  against 
Jesus  could  not  be  found.  Others  saw  the  ap- 
pearing of  those  that  had  risen,  whom  no  one  of 
us  had  ever  seen.3  And  only  one*  synagogue 
of  the  Jews  was  left  in  this  Jerusalem,  since  all 
disappeared  in  that  fall. 

With  that  terror,  being  in  perplexity,  and 
seized  with  a  most  frightful  trembling,  I  have 
written  what  I  saw  at  that  time,  and  have  re- 
ported to  thy  majesty.  Having  set  in  order  also 
what  was  done  by  the  Jews  against  Jesus,  I  have 
sent  it,  my  lord,  to  thy  divinity. 

*  Or,  so  men  appeared  on  high. 
^  This  sentence  also  is  very  corrupt. 

4  Another  and  more  probable  readmg  is,  net  09U,  [So  B,  a  Paxil 
MS.  of  the  fourteenth  century.  —  R.  J 


THE   REPORT   OF   PILATE. 


463 


t  full.  And  the  stars  also,  and  Orion,  made  a 
Dent  about  the  Jews,  on  account  of  the  wicked- 
ss  that  had  been  done  by  them.' 
And  on  the  first  of  the  week,  about  the  third 
ur  of  the  night,  the  sun  was  seen  such  as  it 
d  never  at  any  time  shone,  and  all  the  heaven 
s  lighted  up.  And  as  lightnings  come  on  in 
Iter,  so  majestic  men  of  indescribable  splen- 
nr  of  dress  and  of  glory  appeared  in  the  air, 
1  an  innumerable  multitude  of  angels  crying 
t,  and  saying :  Glory  in  the  highest  to  God, 
1  on  earth  peace,  among  men  goodwill :  come 
out  of  Hades,  ye  who  nave  been  kept  in  slav- 
'  in  the  underground  regions  of  Hades.  And 
their  voice  all  the  mountains  and  hiUs  were 
iken,  and  the  rocks  were  burst  asunder ;  and 
3t  chasms  were  made  in  the  earth,  so  that 
>  what  was  in  the  abyss  appeared. 
Kind,  there  were  seen  in  that  terror  dead  men 


of  this  last  sentence,  one  of  the  mss.  has:  And  the 
Ib  world  was  shaken  by  unspeakable  miracles,  and  all  the  crea- 
^RM  like  ID  be  swallowed  up  by  the  lower  regions;  so  that  also 
of  their  temple  was  rent  from  top  to  botttun.  And 
diunder,  and  a  mighty  ndse  from  heayen,  so  that  all 


■■d  shook  and  trembled.    Another:  And  there  began  to  be  aarth- 
■■■  in  the  hour  in  which  the  nails  were  fixed  in  Jesus'  hands  and 


raised  up,'  as  the  Jews  that  saw  them  said :  We 
have  seen  Abraham,  and  Isaac,  and  Jacob,  and 
the  twelve  patriarchs,  that  died  two  thousand 
five  hundred  years  ago ;  and  we  have  seen  Noah 
manifestly  in  the  body.  And  all  the  multitude 
walked  about,  and  sang  praises  to  God  with  a 
loud  voice,  saying :  The  Lord  our  God  that  has 
risen  from  the  dead  has  brought  to  life  all  the 
dead,  and  has  plundered  Hades,  and  put  him 
to  death. 

All  that  night  therefore,  my  lord,  O  king,  the 
light  ceased  not.  And  many  of  the  Jews  died, 
and  were  engulphed  and  swallowed  up  in  the 
chasms  in  that  night,  so  that  not  even  their 
bodies  appeared.  Those,  I  say,  of  the  Jews 
suffered  that  had  spoken  against  Jesus.  And 
one  synagogue  was  left  in  Jerusalem,  since  all 
those  synagogues  that  had  been  against  Jesus 
were  engulphed. 

From  that  fear,  then,  being  in  perplexity,  and 
seized  with  much  trembling,  at  that  same  hour 
I  ordered  what  had  been  done  by  them  all  to 
be  written ;  and  I  have  reported  it  to  thy  might- 
iness. 

*  One  MS.  adds:  To  the  niunber  of  fire  hundred. 


THE    GIVING    UP    OF    PONTIUS    PILATE. 


And  the  writings  having  come  to  the  city  of 
the  Romans,  and  having  been  read  to  the  Caesar, 
with  not  a  few  standing  by,  all  were  astounded, 
because  through  the  wickedness  of  Pilate  the 
darkness  and  the  earthquake  had  come  over  the 
whole  world.  And  the  Caesar,  filled  with  rage, 
sent  soldiers,  and  ordered  them  to  bring  Pilate 
a  prisoner. 

And  when  he  was  brought  to  the  city  of  the 
Romans,  the  Caesar,  hearing  that  Pilate  had 
arrived,  sat  in  the  temple  of  the  gods,  in  the 
presence  of  all  the  senate,  and  with  all  the  army, 
and  all  the  multitude  of  his  power ;  and  he  or- 
dered Pilate  to  stand  forward.'  And  the  Caesar 
says  to  him :  Why  hast  thou,  O  most  impious, 
dared  to  do  such  things,  having  seen  so  great 
miracles  in  that  man?  By  daring  to  do  an  evil 
deed,  thou  hast  destroyed  the  whole  world. 

And  Pilate  said  :  O  almighty*  king,  I  am  inno- 
cent of  these  things ;  but  the  multitude  of  the 
Jews  are  violent  and  guilty.  And  the  Caesar 
said  :  And  who  are  they  ?  Pilate  says  :  Herod, 
Archelaus,  Philip,  Annas  and  Caiaphas,  and  all 
the  multitude  of  the  Jews.  The  Caesar  says : 
For  what  reason  didst  thou  follow  out  their 
counsel  ?  And  Pilate  says :  Their  nation  is  re- 
bellious and  insubmissive,  not  submitting  them- 
selves to  thy  power.  And  the  Caesar  said  :  When 
they  delivered  him  to  thee,  thou  oughtest  to 
have  made  him  secure,  and  to  have  sent  him 
to  me,  and  not  to  have  obeyed  them  in  crucifying 
such  a  man,  righteous  as  he  was,  and  one  that 
did  such  good  miracles,  as  thou  hast  said  in  thy 
report.  For  from  such  miracles  Jesus  was  mani- 
fesdy  the  Christ,  the  King  of  the  Jews. 

And  as  the  Caesar  was  thus  speaking,  when  he 
named  the  name  of  Christ,  all  the  multitude  of 
the  gods  fell  down  in  a  body,  and  became  as 
dust,  where  the  Caesar  was  sitting  with  the  senate. 
And  the  people  standing  beside  the  Caesar  all 
began  to  tremble,  on  account  of  the  speaking  of 
the  word,  and  the  fall  of  their  gods  ;  and  being 
seized  with  terror,  they  all  went  away,  each  to 
his  own  house,  wondering  at  what  had  happened. 
And  the  Caesar  ordered  Pilate  to  be  kept  in 
security,  in  order  that  he  might  know  the  truth 
about  Jesus. 


>  Or,  in  the  entnmce. 
'  avTOxparwp. 


464 


And  on  the  following  day,  the  Caesar,  s 
in  the  Capitol  with  all  the  senate,  tried  ags 
question  Pilate.  And  the  Caesar  says :  Td 
truth,  O  most  impious,  because  through  &] 
pious  action  which  thou  hast  perpetrated  ag 
Jesus,  even  here  the  doing  of  thy  wicked  3 
has  been  shown  by  the  gods  having  been 
down.  Say,  then,  who  is  he  that  has  been  c 
fied ;  because  even  his  name  has  destroyo 
the  gods  ?  Pilate  said  :  And  indeed  the  rec 
of  him  are  true ;  for  assuredly  I  m}'self  was 
suaded  from  his  works  that  he  was  greater 
all  the  gods  whom  we  worship.  And  the  C 
said :  For  what  reason,  then,  didst  thou  I 
against  him  such  audacity  and  such  doin^ 
thou  wert  not  ignorant  of  him,  and  altog< 
devising  mischief  against  my  kingdom?  F 
said  ;  On  account  of  the  wickedness  and  n 
lion  of  the  lawless  and  ungodly  Jews,  I 
this. 

And  the  Caesar,  being  filled  with  rage,  he 
council  with  all  his  senate  and  his  power, 
ordered  a  decree  to  be  written  against  the 
as  follows  :  —  To  Licianus,  the  governor  of 
chief  places  of  the  East,  greeting.  The  rec 
deed  which  has  been  done  at  the  present 
by  the  inhabitants  of  Jerusalem,  and  the  ( 
of  the  Jews  round  about,  and  their  wicked  ac 
has  come  to  my  knowledge,  that  they  have  k 
Pilate  to  crucify  a  certain  god  named  Jesus 
on  account  of  this  great  fault  of  theirs  the  v 
has  been  darkened  and  dragged  to  destnic 
Do  thou  then  speedily,  with  a  multitude  of 
diers,  go  to  them  there,  and  make  them  prise 
in  accordance  with  this  decree.  Be  obed 
and  take  action  against  them,  and  scatter  il 
and  make  them  slaves  among  all  the  nations ; 
having  driven  them  out  of  the  whole  of  Jui 
make  them  the  smallest  of  nations,  so  th 
may  not  any  longer  be  seen  at  all,  because 
are  fiill  of  wickedness.^ 

And  this  decree  having  come  into  the  re 
of  the  East,  Licianus,  obeying  from  fear  of 
decree,  seized  all  the  nation  of  the  Je^-s; 
those  that  were  left  in  Judaea  he  scattered  an 
the  nations,  and  sold  for  slaves  :  ^  so  that  it 
known  to  the  Caesar  that  these  things  had  t 

3  The  text  is  very  corrupt. 

4  Lit,  he  made  to  be  slaves  in  the diq>ersion  of  the  GcauSa 


THE  GIVING  UP  OF  PONTIUS   PILATE. 


465 


by  Licianus  against  the  Jews  in  the  region 
le  East ;  and  it  pleased  him. 
id  again  the  Caesar  set  himself  to  question 
;  and  he  orders  a  captain  named  Albius 
It  off  Pilate's  head,  saying :  Just  as  he  laid 
upon  the  just  man  named  Christ,  in  like 
ler  also  shall  he  fall,  and  not  find  safety. 

Pilate,  going  away  to  the  place,  prayed 
lence,  saying:   Lord,  do  not  destroy  me 
with  the  wicked  Hebrews,  because  I  would 
ive  laid  hands  upon  Thee,  except  for  the 
of  the  lawless  Jews,  because  they  were 
rebellion  against  me.    But  Thou  know- 
I  did  it  in  ignorance.    Do  not  then  de- 
te  for  this  my  sin ;  but  remember  not  evil 
me,  O  Lord,  and  against  Thy  servant 
who  is  standing  with  me  in  this  the  hour 
death,  whom  Thou  didst  appoint  to  proph- 
tt  Thou  shouldest  be  nailed  to  the  cross, 
condemn  her  also  in  my  sin ;  but  pardon 


us,  and  make  us  to  be  nimibered  in  the  portion 
of  Thy  righteous. 

And,  behold,  when  Pilate  had  finished  his 
prayer,  there  came  a  voice  out  of  the  heaven, 
saying :  All  the  generations  and  families  of  the 
nations  shall  count  thee  blessed,  because  under 
thee  have  been  fulfilled  all  those  things  said  about 
me  by  the  prophets ;  and  thou  thyself  shalt  be 
seen  as  my  witness  at  my  second  appearing,  when 
I  shall  judge  the  twelve  tribes  of  Israel,  and  those 
that  have  not  owned  my  name.  And  the  pre- 
fect struck  off  the  head  of  Pilate ;  and,  behold, 
an  angel  of  the  Lord  received  it  And  his  wife 
Procla^  seeing  the  angel  coming  and  receiving 
his  head,  being  filled  with  joy  herself  also,  im- 
mediately gave  up  the  ghost,  and  was  buried 
along  with  her  husband.' 

'  One  of  the  mss.  adds:  By  the  wQl  and  good  pleasuxe  of  our 
Lord  Jesua  Christ,  to  whom  be  the  glonr  of  the  Tatber,  and  the  Soo^ 
and  the  Holy  Choca,  aow  aod  ever,  and  to  ages  of  agea.    Amen. 


THE    DEATH    OF    PILATE,  WHO    CONDEMNED 

JESUS. 


And  when  Tiberius  Caesar,  the  emperor  of  the 
Romans,  was  labouring  under  a  grievous  disease, 
and  understanding  that  there  was  at  Jerusalem 
a  certain  physician,  Jesus  by  name,  who  by  a 
single  word  cured  all  infirmities,  he,  not  knowing 
that  the  Jews  and  Pilate  had  put  Him  to  death, 
ordered  a  certain  friend  of  his  named  Volu- 
sianus  :  Go  as  quickly  as  possible  across  the  seas ; 
and  thou  shalt  tell  Pilate,  my  servant  and  friend, 
to  send  me  this  physician,  that  he  may  restore 
me  to  my  former  health.  And  this  Volusianus, 
having  heard  the  emperor's  command,  immedi- 
ately departed,  and  came  to  Pilate,  as  he  had 
been  commanded.  And  he  related  to  the  same 
Pilate  what  had  been  entrusted  to  him  by  Tibe- 
rius Caesar,  saying  :  Tiberius  Caesar,  the  emperor 
of  the  Romans,  thy  master,  having  heard  that 
in  this  city  there  is  a  physician  who  by  his  word 
alone  heals  infirmities,  begs  thee  earnestly  to  send 
him  to  him  for  the  curing  of  his  infirmity.  Pilate, 
hearing  this,  was  very  much  afraid,  knowing  that 
through  envy  he  had  caused  Him  to  be  put  to 
death.  Pilate  answered  the  same  messenger 
thus,  saying :  This  man  was  a  malefactor,  and 
a  man  who  drew  to  himself  all  the  people ;  so  a 
council  of  the  wise  men  of  the  city  was  held, 
and  I  caused  him  to  be  crucified.  And  this  mes- 
senger returning  to  his  inn,  met  a  certain  woman 
named  Veronica,  who  had  been  a  friend  of  Jesus  ; 
and  he  said  :  O  woman,  a  certain  physician  who 
was  in  this  city,  who  cured  the  sick  by  a  word 
alone,  why  have  the  Jews  put  him  to  death? 
And  she  began  to  weep,  saying :  Ah  me  !  my 
lord,  my  God  and  my  Lord,  whom  Pilate  for 
envy  delivered,  condemned,  and  ordered  to  be 
crucified.  Then  he,  being  exceedingly  grieved, 
said :  I  am  vehemently  grieved  that  I  am  una- 
ble to  accomplish  that  for  which  my  lord  had 
sent  me.  And  Veronica  said  to  him :  When 
my  Lord  was  going  about  preaching,  and  I,  much 
against  my  will,  was  deprived  of  His  presence, 
I  wished  His  picture  to  be  painted  for  me,  in 
order  that,  while  I  was  deprived  of  His  presence, 
the  figure  of  His  picture  might  at  least  afford 
me  consolation.  And  when  I  was  carrying  the 
canvas  to  the  painter  to  be  painted,  my  Lord 
met  me,  and  asked  whither  I  was  going.     And 

466 


when  I  had  disclosed  to  Him  the  cause  of 
journey,  He  asked  of  me  the  doth,  and  gncj 
back  to  me  impressed  with  the  image  of 
venerable  face.    Therefore,  if  thy  lori  wiD 
voudy  gaze  upon  His  face/  he  shall  obtain 
with  the  benefit  of  health.    And  he  said  to 
Is  a  picture  of  such  a  sort  procurable  Iff 
or  silver?    She  said  to  him:  No;  but  bf 
pious  influence  of  devotion.     I  shall 
set  out  with  thee,  and  shall  carry  the  pictme 
be  seen  by  Caesar,  and  shall  come  back  agm 

Volusianus  therefore  came  with  Veronici 
Rome,  and  said  to  Tiberius  the  emperor :  ] 
whom  thou  hast  been  longing  for,  Pilate  and 
Jews  have  delivered  to  an  mijust  death, 
have  through  envy  afHxed  to  the  gibbet  of 
cross.  There  has  therefore  come  with  mc 
certain  matron,  bringing  a  picture  of  Jesus 
self;  and  if  thou  wilt  devoutly  look  upon 
thou  shalt  immediately  obtain  the  benefit  of 
health.  Caesar  therefore  ordered  the  way  to 
strewn  with  silk  cloths,  and  the  picture  to 
presented  to  him  ;  and  as  soon  as  he  had  lool 
upon  it,  he  regained  his  former  health. 

Pontius  Pilate,  therefore,  by  the  command 
Caesar,  is  taken  and  brought  through  to  Roi 
Caesar,  hearing  that  Pilate  had  arrived  at  Roi 
was  filled  with  exceeding  fury  against  him, 
caused  him  to  be  brought  to  him.  But 
brought  down  with  him  the  seamless  tunic 
Jesus ;  and  he  wore  it  on  him  in  presence  of 
emperor.  And  as  soon  as  the  emperor  saw 
he  laid  aside  all  his  anger,  and  forthwith  rose 
to  meet  him.  Nor  was  he  able  to  speak 
to  him  in  anything ;  and  he  who  seemed  so 
rible  and  fierce  in  his  absence,  now  in  his 
ence  is  somehow  found  to  be  mild.  And 
he  had  sent  him  away,  immediately  he  blazed 
against  him  terribly,  crying  out  that  he  was 
wretch,  inasmuch  as  he  had  not  at  all  shown 
the  fury  of  his  heart.  And  immediately  he 
him  be  called  back,  swearing  and  declaring 
he  was  the  son  of  death,  and  that  it  was 
mous  that  he  should  bVe  upon  the  earth, 
as  soon  as  he  saw  him,  he  forthwith  saluted 

>  Or,  upon  the  dght  of  Uiia. 


THE  DEATH   OF  PILATE  WHO   CONDEMNED  JESUS.  467 


and  threw  away  all  the  ferocity  of  his  mind. 
All  wondered ;  and  he  himself  wondered  that  he 
should  thus  blaze  out  against  Pilate  when  he  was 
absent,  and  that  while  he  was  present  he  could 
say  nothing  to  him  roughly.  Then,  by  a  divine 
unpulse,  or  perhaps  by  the  advice  of  some  Chris- 
tian,' he  caused  him  to  be  stripped  of  that  tunic, 
and  immediately  resumed  against  him  his  former 
ferocity  of  mind.  And  when  at  this  the  emperor 
wondered  very  much,  it  was  told  him  that  that 
tunic  had  belonged  to  the  Lord  Jesus.  Then 
the  emperor  ordered  him  to  be  kept  in  prison, 
until  he  should  deliberate  in  a  council  of  the 
wise  men  what  ought  to  be  done  with  him.  And 
a  few  days  after,  sentence  was  therefore  passed 
upon  Pilate,  that  he  should  be  condemned  to  the 
most  disgraceful  death.  Pilate,  hearing  this, 
killed  himself  with  his  own  knife,  and  by  such  a 
death  ended  his  Ufe. 

When  Caesar  knew  of  the  death  of  Pilate,  he 
said :  Truly  he  has  died  by  a  most  disgraceful 
death,  whom  his  own  hand  has  not  spared.  He 
is  therefore  bound  to  a  great  mass,  and  sunk 

I  This  is  the  first  aypeaianoe  of  the  word  Christian  m  these  writ- 
bgs. 


into  the  river  Tiber.  But  malignant  and  filthy 
spirits  in  his  malignant  and  filthy  body,  all  rejoi- 
cing together,  kept  moving  themselves  in  the 
waters,  and  in  a  terrible  manner  brought  light- 
nings and  tempests,  thunders  and  hail-storms,  in 
the  air,  so  that  all  men  were  kept  in  horrible 
fear.  Wherefore  the  Romans,  drawing  him  out 
of  the  river  Tiber,  in  derision  carried  him  down 
to  Vienna,  and  sunk  him  in  the  river  Rhone. 
For  Vienna  is  called,  as  it  were,  Via  Gehenna^ 
the  way  of  Gehenna,  because  it  was  then  a  place 
of  cursing.  But  there  evil  spirits  were  present, 
working  the  same  things  in  the  same  place. 
Those  men  therefore,  not  enduring  such  a  visita- 
tion of  demons,  removed  from  themselves  that 
vessel  of  malediction,  and  sent  him  to  be  buried 
in  the  territory  of  Losania.'  And  they,  seeing 
that  they  were  troubled  by  the  aforesaid  visita- 
tions, removed  him  from  themselves,  and  sunk 
him  in  a  certain  pit  surrounded  by  mountains, 
where  to  this  day,  according  to  the  account  of 
some,  certain  diabolical  machinations  are  said  to 
bubble  up. 

'  Losonium  was  the  Roman  name  of  Lausanne.  For  a  disctiision 
of  this  legend  concerning  Mont  Pilate,  near  Lucerne,  see  SmiUi's 
DidioKary  of  tkt  BibU,  under  Pilate. 


THE    NARRATIVE    OF    JOSEPH. 


NARRATIVE  OF  JOSEPH  OF  ARIMATHiEA,  THAT  BEGGED  THE  LORD'S  BO 
IN  WHICH  ALSO  HE  BRINGS  IN  THE  CASES  OF  THE  TWO  ROBBEK 


Chap,  i  .  —  I  am  Joseph  of  Arimathaea,  who 
begged  fh)m  Pilate  the  body  of  the  Lord  Jesus 
for  burial,  and  who  for  this  cause  was  kept  close 
in  prison  by  the  murderous  and  God-fighting « 
Jews,  who  also,  keeping  to  the  law,  have  by 
Moses  himself  become  partakers  in  tribulation ; 
and  having  provoked  their  Lawgiver  to  anger, 
and  not  knowing  that  He  was  God,  crucified  Him, 
and  made  Him  manifest  to  those  that  knew  God. 
In  those  days  in  which  they  condemned  the  Son 
of  God  to  be  crucified,  seven  days  before  Christ 
suffered,  two  condemned  robbers  were  sent  fi*om 
Jericho  to  the  procurator  Pilate ;  and  their  case 
was  as  follows  :  — 

The  first,  his  name  Gestas,  put  travellers  to 
death,  murdering  them  with  the  sword,  and  oth- 
ers he  exposed  naked.  And  he  hung  up  women 
by  the  heels,  head  down,  and  cut  off  their  breasts, 
and  drank  the  blood  of  infants'  limbs,  never  having 
known  God,  not  obeying  the  laws,  being  violent 
from  the  beginning,  and  doing  such  deeds. 

And  the  case  of  the  other  was  as  follows :  He 
was  called  Demas,  and  was  by  birth  a  Galilasan, 
and  kept  an  inn.  He  made  attacks  upon  the 
rich,  but  was  good  to  the  poor  —  a  thief  like 
Tobit,  for  he  buried  the  bodies  of  the  poor.^  And 
he  set  his  hand  to  robbing  the  multitude  of  the 
Jews,  and  stole  the  law  ^  itself  in  Jerusalem,  and 
stripped  naked  the  daughter  of  Caiaphas,  who 
was  priestess  of  the  sanctuary,  and  took  away 
firom  its  place  the  mysterious  deposit  itself  placed 
there  by  Solomon.     Such  were  his  doings. 

And  Jesus  also  was  taken  on  the  third  day  be- 
fore the  passover,  in  the  evening.  And  to  Caia- 
phas and  the  multitude  of  the  Jews  it  was  not  a 
passover,  but  it  was  a  great  mourning  to  them, 
on  account  of  the  plundering  of  the  sanctuary  by 
the  robber.    And  they  summoned  Judas  Iscariot, 

*  MS.  C  has  God>kiIling.  [C  is  the  designation  given  by  Tischen- 
dorf  to  the  MS.  from  which  Birch  made  his  edition  of  the  text.  It  is 
in  Paris;  date  a.d.  1315.  The  mss.  which  Tischendorf  himself  col- 
lated are  designated  A  (in  the  Ambrosian  library  at  Milan,  of  about 
the  twelfth  century),  B  (Paris,  fifteenth  century),  D  (Harleian 
codex,  of  the  same  century).  Only  a  small  part  ol  the  last  MS.  was 
used  by  Tischendorf;  see  his/roiegvmena,  p.  Ixxxi.  —  R.] 

*  Tobit  i.  17, 18. 

3  Perhaps  Uie  true  reading  is  rooK,  and  not  kiS/iok:  plundered 
the  temple. 

468 


and  spoke  to  him,  for  he  was  son  of  the  biol 
of  Caiaphas  the  priest  He  was  not  a  dk 
before  the  face  of  Jesus ;  but  all  the  molt 
of  the  Jews  craftily  supported  him,  that  he  i 
follow  Jesus,  not  that  he  might  be  obediei 
the  miracles  done  by  Him,  nor  that  he  n 
confess  Him,  but  that  he  might  betray  Ho 
them,  wishing  to  catch  up  some  lying  von 
Him,  giving  him  gifts  for  such  brave,  honest 
duct  to  the  amount  of  a  half  shekel  of  gold 
day.  And  he  did  this  for  two  years  w^  J 
as  says  one  of  His  disciples  called  John. 

And  on  the  third  day,  before  Jesus  was 
hold  of,  Judas  says  to  the  Jews :  Come,  fc 
hold  a  council ;  for  perhaps  it  was  not  the  ro 
that  stole  the  law,  but  Jesus  himself,  and  lac 
him.  And  when  these  words  had  been  spo 
Nicodemus,  who  kept  the  keys  of  the  sancti 
came  in  to  us,  and  said  to  all :  Do  not  do  : 
a  deed.  For  Nicodemus  was  true,  more 
all  the  multitude  of  the  Jews.  And  the  dauj 
of  Caiaphas,  Sarah  by  name,  cried  out,  ands 
He  himself  said  before  all  against  this  holy  p 
I  am  able  to  destroy  this  temple,  and  in  l 
days  to  raise  it.  The  Jews  say  to  her:  *! 
hast  credit  with  all  of  us.  For  theyrega 
her  as  a  prophetess.  And  assuredly,  aftei 
council  had  been  held,  Jesus  was  laid  hold  • 

Chap.  2.  —  And  on  the   following  day, 
fourth  day  of  the  week,  they  brought  Him  a 
ninth   hour  into   the   hall   of  Caiaphas. 
Annas  and  Caiaphas  say  to  Him :  Tell  us, 
hast  thou  stolen  our  law,  and  renounced ' 
ordinances  of  Moses  and  the  prophets? 
Jesus  answered  nothing.     And  again  a  s« 
time,  the  multitude  also  being  present,  the) 
to   Him :  The  sanctuary  which  Solomon 
in  forty  and  six  years,  why  dost  thou  wish  to 
stroy  in  oiic  moment  ?  'And  to  these  things  J 
answered  nothing.      For  the  sanctuar)'  of 
synagogue  had  been  plundered  by  the  robbc 


etc. 


4  MS.  B  has:  iLad  e>ey  sajr  xox. 


oCttie&iniiyof  Abi 


5  Tiscjicn^  i/  vjfr/gfps  iMffs^ii»  blddn.  Is  m«kv^ 


THE  NARRATIVE  OF  JOSEPH. 


471 


ras  not  in  his  first  form,  as  before  John  came ; 
nt  he  was  like  a  king  in  great  power,  having  on 
am  the  cross.  And  the  voice  of  a  great  multi- 
snde  was  sent  forth:  Thou  hast  come  to  the 
place  prepared  for  thee  in  paradise.  We  have 
aeen  commanded  by  Him  that  has  sent  thee, 
ID  serve  thee  until  the  great  day.  And  after  this 
poice,  both  the  robber  and  I  Joseph  vanished, 
Bd  I  was  found  in  my  own  house ;  and  I  no 
mger  saw  Jesus. 


And  I,  having  seen  these  things,  have  written 
them  down,  in  order  that  all  may  believe  in  the 
crucified  Jesus  Christ  our  Lord,  and  may  no 
longer  obey  the  law  of  Moses,  but  may  believe 
in  the  signs  and  wonders  that  have  happened 
through  Him,  and  in  order  that  we  who  have  be- 
lieved may  inherit  eternal  life,  and  be  found  in 
the  kingdom  of  the  heavens.  For  to  Him  are  « 
due  glory,  strength,  praise,  and  majesty  for  ever 
and  ever.    Amen. 


THE    AVENGING    OF    THE    SAVIOUR. 


This  version  of  the  legend  of  Veronica  is  written  in  very  barbarous  Latin,  probably  of  the  sev- 
enth or  eighth  century.  An  Anglo-Saxon  version,  which  Tischendorf  concludes  to  be  derived  torn 
the  Latin,  was  edited  and  translated  for  the  Cambridge  Antiquarian  Society,  by  C.  W.  Goodwin,  in 
185 1.  The  Anglo-Saxon  text  is  from  a  MS.  in  the  Cambridge  Library,  one  of  a  number  presented 
to  the  Cathedral  of  Exeter  by  Bishop  Leofric  in  the  beginning  of  the  eleventh  century. 

The  reader  will  observe  that  there  are  in  this  document  two  distinct  legends,  somewhat  dum- 
tily  joined  together — that  of  Nathan's  embassy,  and  that  of  Veronica. 


HERE  BEGINNETH  THE  AVENGING  OF  THE  SAVIOUR. 


In  the  days  of  the  Emperor  Tiberius  Caesar, 
when  Herod  was  tetrarch,  Christ  was  delivered 
under  Pontius  Pilate  by  the  Jews,  and  revealed 
by  Tiberius. 

In  those  days  Titus '  was  a  prince  under  Ti- 
berius in  the  region  of  Equitania,  in  a  city  of 
Libia  which  is  called  Burgidalla.  And  Titus  had 
a  sore  in  his  right  nostril,  on  account  of  a  can- 
cer, and  he  had  his  face  torn  even  to  the  eye. 
There  went  forth  a  certain  man  from  Judaea,  by 
name  Nathan  the  son  of  Nahum ;  for  he  was  an 
Ishmaelite  who  went  from  land  to  land,  and  from 
sea  to  sea,  and  in  all  the  ends  of  the  earth. 
Now  Nathan  was  sent  from  Judaea  to  the  Empe- 
ror Tiberius,  to  carry  their  treaty  to  the  city  of 
Rome.  And  Tiberius  was  ill,  and  full  of  ulcers 
and  fevers,  and  had  nine  kinds  of  leprosy.  And 
Nathan  wished  to  go  to  the  city  of  Rome. 
But  the  north  wind  blew  and  hindered  his  sail- 
ing, and  carried  him  down  to  the  harbour  of  a 
city  of  Libia.  Now  Titus,  seeing  the  ship  com- 
ing, knew  that  it  was  from  Judaea ;  and  they  all 
wondered,  and  said  that  they  had  never  seen  any 
vessel  so  coming  from  that  quarter.  And  Titus 
ordered  the  captain  to  come  to  him,  and  asked 
him  who  he  was.  And  he  said :  I  am  Nathan 
the  son  of  Nahum,  of  the  race  of  the  Ishmael- 
ites,  and  I  am  a  subject  of  Pontius  Pilate  in 
Judaea.  And  I  have  been  sent  to  go  to  Tiberius 
the  Roman  emperor,  to  carry  a  treaty  from  Ju- 
daea.    And  a  strong  wind  came  down  upon  the 

'  The  Saxon  version  has  Tinu. 

47a 


sea,  and  has  brought  me  to  a  country  that  I  do 
not  know. 

And  Titus  says :  If  thou  couldst  at  any  time 
find  anything  either  of  cosmetics  or  herbs  which 
could  cure  the  wound  that  I  have  in  my  face,  as 
thou  seest,  so  that  I  should  become  whole,  and 
regain  my  former  health,  I  should  bestow  upon 
thee  many  good  things.  And  Nathan  said  to 
him :  I  do  not  know,  nor  have  I  ever  known, 
of  such  things  as  thou  speakest  to  me  about 
But  for  all  that,  if  thou  hadst  been  some  time 
ago  in  Jerusalem,  there  thou  wouldst  have  found 
a  choice  prophet,  whose  name  was  Emanuel,  for 
He  will  save  His  people  from  their  sins.  And 
He,  as  His  first  miracle  in  Cana  of  Galilee,  made 
wine  from  water ;  and  by  His  word  He  cleansed 
lepers.  He  enlightened  the  eyes  of  one  bom 
blind.  He  healed  paralytics.  He  made  demons 
flee,  He  raised  up  three  dead ;  a  woman  cau^ 
in  adultery,  and  condemned  by  the  Jews  to  be 
stoned,  He  set  free  ;  and  another  woman,  named 
Veronica,  who  suffered  twelve  years  fit^m  an 
issue  of  blood,  and  came  up  to  Him  behind,  and 
touched  the  fringe  of  His  garment,  He  healed ; 
and  with  five  loaves  and  two  fishes  He  satisfied 
five  thousand  men,  to  say  nothing  of  littie  ones 
and  women,  and  there  remained  of  the  frag- 
ments twelve  baskets.  All  these  things,  and 
many  others,  were  accomplished  before  His  pas- 
sion. After  His  resurrection  we  saw  Him  in  the 
flesh  as  He  had  been  before.  And  Titus  said 
to  Him  :  How  did  he  rise  again  from  the  dead, 
seeing  that  he  was  dead  ?    And  Nathan  answered 


476 


THE  AVENGING  OF  THE  SAVIOUR. 


Emperor  Tiberius  said  to  Velosianus :  How  hast 
thou  it?  And  he  answered :  I  have  it  in  clean 
cloth  of  gold,  rolled  up  in  a  shawl.  And  the 
Emperor  Tiberius  said:  Bring  it  to  me,  and 
spread  it  before  my  face,  that  I,  falling  to  the 
ground  and  bending  my  knees,  may  adore  it  on 
the  ground.  Then  Velosianus  spread  out  his 
shawl  with  the  cloth  of  gold  on  which  the  por- 
trait of  the  Lord  had  been  imprinted ;  and  the 
Emperor  Tiberius  saw  it.  And  he  immediately 
adored  the  image  of  the  Lord  with  a  pure  heart, 
and  his  flesh  was  cleansed  as  the  flesh  of  a  little 
child.  And  all  the  blind,  the  lepers,  the  lame, 
the  dumb,  the  deaf,  and  those  possessed  by  va- 
rious diseases,  who  were  there  present,  were 
healed,  and  cured,  and  cleansed.  And  the  Em- 
peror Tiberius  bowed  his  head  and  bent  his 
knees,  considering  that  saying:  Blessed  is  the 
womb  which  bore  Thee,  and  the  breasts  which 
Thou  hast  sucked ;  and  he  groaned  to  the  Lord, 
saying  with  tears :  God  of  heaven  and  earth,  do 
not  permit  me  to  sin,  but  confirm  my  soul  and 
my  body,  and  place  me  in  Thy  kingdom,  be- 
cause in  Thy  name  do  I  trust  always :  free  me 
from  all  evils,  as  Thou  didst  free  the  three  chil- 
dren from  the  furnace  of  blazing  fire. 


Then  said  the  Emperor  Tiberius  to  Vdosianas : 
Velosianus,  hast  thou  seen  any  of  those  men  wiM 
saw  Christ  ?  Velosianus  answered :  I  have.  He 
said :  Didst  thou  ask  how  they  baptize  those  who 
believed  in  Christ?  Velosianus  said :  Here,  my 
Lord,  we  have  one  of  the  disciples  of  Christ 
himself.  Then  he  ordered  Nathan  to  be  sum- 
moned to  come  to  him.  Nathan  therefore  came 
and  baptized  him  in  the  name  of  the  Father,  and 
of  the  Son,  and  of  the  Holy  Ghost  Amen. 
Immediately  ^e  Emperor  Tiberius,  made  whole 
from  all  his  diseases,  ascended  upon  his  throoe, 
and  said :  Blessed  art  Thou,  O  Lord  God  Al- 
mighty, and  worthy  to  be  praised,  who  hast  fieed 
me  from  the  snare  of  death,  and  cleansed  ne 
from  all  mine  iniquities ;  because  I  have  gitil^< 
sinned  before  Thee,  O  Lord  my  God,  and  I  m} 
not  worthy  to  see  Thy  &ce.  And  then  the  Em4 
peror  Tiberius  was  instructed  in  all  the  aitickli 
of  the  faith,  fully,  and  with  strong  faith.  I 

May  that  same  God  Almighty,  who  Is  Kaf, 
of  kings  and  Lord  of  lords.  Himself  shidd  v  ift 
His  faith,  and  defend  us,  and  deliver  us  from  ' 
danger  and  evil,  and  deign  to  bring  us  to  life 
lasting,  when  this  life,  which  is  temporaiy, 
fail ;  who  is  blessed  for  ever  and  ev^.    Amcft ' 


496 


THE  ACTS  OF  BARNABAS. 


village  of  the  Ledrians ;  and  we,  having  found 
there  also  a  cave  near  the  village,  took  refuge  in 
it,  and  thus  escaped  them.  And  we  were  hid  in 
the  cave  three  days ;  and  the  Jews  having  gone 
away,  we  came  forth  and  left  the  place  by  night 
And  taking  with  us  Ariston  and  Rhodon,  we 
came  to  the  village  of  Limnes.' 

And  having  come  to  the  shore,  we  found  an 
Egyptian  ship ;  and  having  embarked  in  it,  we 
landed  at  Alexandria.    And  there  I  remained, 

]  Thk  place  does  not  appctt  on  U»  aacknt  maps,  bnl  there  is  a 


teaching  the  brethren  that  came  the  word  of  im 
Lord,  enlightening  them,  and  preaching  what  t 
had  been  taught  by  the  apostles  of  Clmst,  i^ 
also  baptized  me  into  liie  name  of  Father, 
and  Son,  and  Holy  Ghost;  who  also  changed 
my  name  to  Mark  in  the  water  of  baptism,  by 
which  also  I  hope  to  bring  many  to  the  gloiy  of 
God  through  His  grace ;  because  to  Him  is  due 
honour  and  everlasting  ^ory.    Amen. 

The  joumeyings  and  martyrdom  of  the  holy 
apostle  Barnabas  have  been  fulfilled  throodi 
God. 


SH      ACTS  AND   MARTYRDOM   OF  THE  APOSTLE  ANDREW. 


of  Christ,  and  adorned  by  His  limbs  as  if  with 
pearls.  Assuredly  before  my  Lord  went  up  on 
thee,  thou  hadst  much  earthly  fear ;  but  now  in- 
vested with  heavenly  longing,  thou  art  fitted  up ' 
according  to  my  prayer.  For  I  know,  from  those 
who  believe,  how  many  graces  thou  hast  in  Him, 
how  many  gifts  prepared  beforehand.  Free  fi-om 
care,  then,  and  with  joy,  I  come  to  thee,  that 
thou  also  exulting  mayst  receive  me,  the  dis- 
ciple of  Him  that  was  hanged  upon  thee ;  be- 
cause thou  hast  been  always  faithful  to  me,  and 
I  have  desired  to  embrace  thee.  O  good  cross, 
which  hast  received  comeliness  and  beauty  from 
the  limbs  of  the  Lord ;  O  much  longed  for,  and 
earnestly  desired,  and  fervently  sought  after,  and 
already  prepared  beforehand  for  my  soul  longing 
for  thee,  take  me  away  from  men,  and  restore  me 
to  my  Master,  in  order  that  through  thee  He  may 
accept  me  who  through  thee  has  redeemed  me. 

And  having  thus  spoken,  the  blessed  Andrew, 
standing  on  the  ground,  and  looking  earnestly 
upon  the  cross,  stripped  himself  and  gave  his 
clothes  to  the  executioners,  having  urged  the 
brethren  that  the  executioners  should  come  and 
do  what  had  been  commanded  them ;  for  they 
were  standing  at  some  distance.  And  they  hav- 
ing come  up,  lifted  him  on  the  cross ;  and  having 
stretched  his  body  across  with  ropes,  they  only 
bound  his  feet,  but  did  not  sever  his  joints,* 
having  received  this  order  from  the  proconsul : 
for  he  wished  him  to  be  in  distress  while  hang- 
ing, and  in  the  night-time,  as  he  was  suspended, 
to  be  eaten  up  alive  by  dogs.^ 

And  a  great  multitude  of  the  brethren  stood 
by,  nearly  twenty  thousand ;  and  having  beheld 
the  executioners  standing  off,  and  that  they  had 
done  to  the  blessed  one  nothing  of  what  those 
who  were  hanged  up  suffer,  they  thought  that  they 
would  again  hear  something  from  him ;  for  as- 
suredly, as  he  was  hanging,  he  moved  his  head 
smiling.  And  Stratocles  inquired  of  him  :  Why 
art  thou  smiling,  Andrew,  servant  of  God  ?  Thy 
laughter  makes  us  mourn  and  weep,  because  we 
are  deprived  of  thee.  And  the  blessed  Andrew 
answered  him :  Shall  I  not  laugh  at  all,  my  son 
Stratocles,  at  the  empty  stratagem  of  ^geates, 
through  which  he  thinks  to  take  vengeance  upon 
us  ?  We  have  nothing  to  do  with  him  and  his 
plans.  He  cannot  hear;  for  if  he  could,  he 
would  be  aware,  having  learned  it  by  experience, 
that  a  man  of  Jesus  is  unpunished.^ 

*  Another  reading  is:  I  am  attached  to  thee. 

*  The  original  is  obscure.  The  meaning  seems  to  be  that  he  was 
tied  only,  not  nailed.  The  nailing,  however,  seems  to  have  been  an 
essential  part  of  the  punishment  of  crucifixion. 

3  It  was  common  to  let  loose  wild  beasts  on  the  crucified  (Sueton., 

4  Instead  of  this  paragraph,  one  MS.  [the  Bodleian]  has:  And 
there  ran  up  a  great  multitude,  about  twenty  thousand  in  number, 
among  whom  was  the  brother  of  ^geas,  Stratocles  by  name ;  and  he 
cried  out  with  the  people,  It  is  an  unjust  judgment.  And  the  holy 
Andrew,  hitting  uptm  the  thoughts  of  the  bielicvers.  exhorted  them  to 
endure  the  temporary  trial,  saying  that  the  suffering  counted  for 
aothing  when  compared  with  the  eternal  recompense. 


And  having  thus  spoken,  he  discoursed  to 
them  all  in  common,  for  the  people  ran  together 
enraged  at  the  unjust  judgment  of  i£geates:  Te 
men  standing  by  me,  and  women,  and  childR% 
and  elders,  bond  and  free,  and  as  many  as  wl 
hear ;  I  beseech  you,  forsake  all  this  life,  jtik 
have  for  my  sake  assembled  here ;  and  iustoi 
to  take  upon  you  my  life,  which  leads  to  hew- 
enly  things,  and  once  for  aU  despise  all  tenpo' 
rary  things,  confirming  the  purposes  of  tiiae 
who  believe  in  Christ.  And  he  exhorted  thcA 
all,  teaching  that  the  sufferings  of  this  traoaUf 
life  are  not  worthy  to  be  compared  with  tfaefih 
ture  recompense  of  the  eternal  life. 

And  the  multitude  hearing  what  was  sdd  If: 
him,  did  not  stand  off  from  the  place,  and  M 
blessed  Andrew  continued  the  rather  to  sij  to 
them  more  than  he  had  spoken.    And  so  om 
was  said  by  him,  that  a  space  of  three  days 
nights  was  taken  up,  and  no  one  was  tired  arf 
went  away  from   him.     And  when  also  on  thfi 
fourth  day  they  beheld  his  nobleness,  and  te 
unweariedness  of  his  intellect,  and  the  muldtoih 
of  his  words,  and  the  serviceableness  of  hisct 
hortations,  and  the  sted  fastness  of  his  soul, 
the  sobriety  of  his  spirit,  and  the  fixedness 
his  mind,  and  the  perfection  of  his  reason, 
were  enraged  against  .^geates ;  and  all  with 
accord  hastened  to  the  tribunal,  and  cried 
against  .^geates,  who  was  sitting,  saying:  W 
is  thy  judgment,  O  proconsul  ?    Tliou  hast  j 
wickedly  ;  thy  awards  are  impious.     In  what 
the  man  done  i^Tong ;  what  evil  has  he  done 
The  city  has  been  put  in  an  uproar ;  thou  gner- 
est  us  all ;   do  not  betray  Caesar's  city.   Gnrt 
willingly  to  the  Achaians  a  just  man ;  grant  ft 
lingly  to  us  a  God -/earing  man;  do  not  pat  to 
death   a  godly  man.     Four  days  he  has  be* 
hanging,  and  is  alive;  having  eaten  nothing, i< 
has  filled  us  all.     Take  down  the  man  from  d*] 
cross,  and  we  shall  all  seek  after  wisdom ;  rc^i 
lease  the  man,  and  to  all  Achaia  will  mercy  b^ 
shown.     It  is  not  necessary  that  he  should  sat 
fer  this,  because,  though  hanging,  he  does  art 
cease  proclaiming  the  truth. 

And  when  the  proconsul  refused  to  listen  IB 
them,  at  first  indeed  signing  with  his  hand  toj 
the  crowd  to  take   themselves  off,  they 
to  be  emboldened  against  him,  being  in  n 
about  twenty  thousand.     And  the  proconsul 
ing  beheld  that  they  had  somehow  become 
dened,  afraid  that  something  frightful  wodd 
fall  him,  rose  up  from   the   tribunal  and 
away  with  them,  having  promised  to  set  free 
blessed  Andrew.     And  some  went  on  befbie 
tell  the  apostle  the  cause  for  which  they 
to  the  place. 

While  all  the  crowd,  therefore,  was  e 
that  the  blessed  Andrew  was  going  to  be 
free,  the  proconsul  having  come  up,  and  all 


5i6      ACTS  AND  MARTYRDOM  OF  THE  APOSTLE  ANDREW. 


the  people,  and  to  send  to  Caesar  an  accusation 
against  both  Maximilla  and  all  the  people.  And 
while  he  was  arranging  these  things  in  the  pres- 
ence of  his  officers,  at  the  dead  of  night  he  rose 
up,  and  unseen  by  all  his  people,  having  been 
tormented  by  the  devil,  he  fell  down  from  a 
great  height,  and  rolling  into  the  midst  of  the 
market-place  of  the  city,  breathed  his  last. 

And  this  was  reported  to  his  brother  Strato- 
cles ;  and  he  sent  his  servants,  having  told  them 
that  they  should  bury  him  among  those  who  had 
diefi  a  violent  death.  But  he  sought  nothing 
of  his  substance,  saying :  Let  not  my  Lord  Jesus 
Christ,  in  whom  I  have  believed,  suffer  me  to  touch 
anything  whatever  of  the  goods  of  my  brother,  that 


the  condemnation  of  him  who  dared  to  cut  off 
the  aposde  of  the  Lord  may  not  disgrace  me. 

These  things  were  done  in  the  province  of 
Achaia,  in  the  city  of  Pktras  on  the  day  before 
the  kalends  of  December/  where  his  good  deeds 
are  kept  in  mind  even  to  this  day,  to  the  gkny 
and  praise  of  our  Lord  Jesus  Christ,  to  whom 
be  glory  for  ever  and  ever.    Amen.' 

>  Lc,  30th  November,  St.  Andrew's  day. 

*  One  MS.  thus  ends :  These  things  were  done  in  die  provhoeof 
Achaia.  in  the  ci^  of  Patzas,  on  the  dav  befiMC  the  kalends  of  Deot» 
ber ;  where  also  nis  glorious  good  deeds  are  shown  even  to  dm  d^; 
and  so  ^reat  fear  came  upon  all,  that  no  one  remained  who  did  Mt 
believe  m  God  our  Saviour,  who  wishes  all  to  be  saved,  and  to 


to  the  knowled^  of  the  truth.    To  Him  be  fl^ory  to  a^  of  in 
Amen,    [lliis  u  the  endins  of  the  Latin  rtxmoa  (in  Tnchaml; 
the  Bodleian  ms.  has  a  simahur  concluuoo,  bat  the  teit  is  diflaMf : 
arranged.  —  R.] 


520 


ACTS  OF  ANDREW  AND   MATTHIAS. 


And  Jesus  having  turned  to  us,  said,  Behold  the 
sign  of  the  cross ;  for  these  are  like  the  cherubim 
and  the  seraphim  which  are  in  heaven.    Then 
,  Jesus,  having  looked   to  the  right,  where  the 
f  sphinx  was,  said  to  it,  I  say  unto  thee,  thou  im- 
^age  of  that  which  is  in  heaven,  which  the  hands 
'  of  craftsmen  have  sculptured,  be  separated  from 
thy  place,  and  come  down,  and  answer  and  con- 
vict the  chief  priests,  and  show  them  whether  I 
am  God  or  man. 

And  immediately  at  that  very  time  the  sphinx 
removed  from  its  place,  and  having  assumed  a 
human  voice,  said,  O  foolish  sons  of  Israel,  not 
only  has  the  blinding  of  their  own  hearts  not 
been  enough  for  them,  but  they  also  wish  others 
to  be  blind  like  themselves,  saying  that  God  is 
man,  who  in  the  beginning  fashioned  man,  and 
put  His  breath  into  all,  who  gave  motion  to  those 
things  which  moved  not;  He  it  is  who  called 
Abraham,  who  loved  his  son  Isaac,  who  brought 
back  his  beloved  Jacob  into  his  land ;  He  is  the 
Judge  of  living  and  dead ;  He  it  is  who  pre- 
pareth  great  benefits  for  those  who  obey  Him, 
and  prepareth  punishment  for  those  who  believe 
Him  not.  Heed  not  that  I  am  an  idol  that  can 
be  handled ;  for  I  say  unto  you,  that  the  sacred 
places  of  your  synagogue  are  more  excellent.* 
For  though  we  are  stones,  the  priests  have  given 
us  only  the  name  of  a  god ;  and  those  priests 
who  serve  the  temple  purify  themselves,  being 
afraid  of  the  demons :  for  if  they  have  had  in- 
tercourse with  women,  they  purify  themselves 
seven  days,  because  of  their  fear ;  so  that  they 
do  not  come  into  the  temple  because  of  us,  be- 
cause of  the  name  which  they  have  given  us, 
that  we  are  a  god.  But  you,  if  you  have  com- 
mitted fornication,  take  up  the  law  of  God,  and 
go  into  the  synagogue  of  God,  and  purify,  and 
read,  and  do  not  reverence  the  glorious  words 
of  God.  Because  of  this,  I  say  unto  you,  that 
the  holy  things  purify  your  synagogues,  so  that 
they  also  become  churches  of  His  only  begot- 
ten Son.  The  sphinx  having  said  this,  ceased 
speaking. 

And  we  said  to  the  chief  priests,  Now  it  is  fit- 
ting that  you  should  believe,  because  even  the 
stones  have  convicted  you.  And  the  Jews  an- 
swered and  said,  By  magic  these  stones  speak, 
and  do  not  you  think  that  it  is  a  god  ?  For  if 
you  have  tested  what  has  been  said  by  the  stone, 
you  have  ascertained  its  deception.  For  where 
diri  he  find  Abraham,  or  how  did  he  see  him  ? 
P'or  Abraham  died  many  years  before  he  was 
born,  and  how  does  he  know  him? 

And  Jesus,  having  again  turned  to  the  image, 
said  to  it.  Because  these  believe  not  that  I  have 
spoken  with  Abraham,  go  away  into  the  land  of 


'  One  MS.  has:  Do  not  say  that  I  am  a  carved  stone,  and  that 
you  alone  have  a  name,  and  axe  called  high  priests. 


the  Canaanites,  and  go  away  to  the  doubk'csve 
in  the  field  of  Mamre,  where  the  body  of  Abo- 
ham  is,  and  cry  outside  of  the  tomb,  sayiq^ 
Abraham,  Abraham,  whose  body  is  in  the  toob^ 
and  whose  soul  is  in  paradise,  thus  speab  Ik 
who  fashioned  man,  who  made  thee  from  the 
beginning  his  friend,  Rise  up,  thou  and  thj 
Isaac,  and  the  son  of  thy  son  Jacob,  and 
to  the  temples  of  the  Jebusites,  that  we  majoofr 
vict  the  chief  priests,  in  order  that  theyn^ 
know  that  I  am  acquainted  with  thee,  and  thoi 
with  me.  And  when  the  sphinx  heard  tlioe 
words,  immediately  she  walked  about  in  tbeptef* 
ence  of  us  all,  and  set  out  for  the  land  of 
Canaanites  to  the  field  of  Mamre,  and 
outside  of  the  tomb,  as  God  had  co 
her.  And  straightway  the  twelve  patriaids' 
came  forth  alive  out  of  the  tomb,  and 
and  said  to  her.  To  which  of  us  hast  thoa 
sent  ?  And  the  sphinx  answered  and  said,  I 
been  sent  to  the  three  patriarchs  for  testi 
but  do  ye  go  in,  and  rest  until  the  time  of 
resurrection.  And  having  heard,  they  went  i 
the  tomb  and  fell  asleep.  And  the  three 
•archs  set  out  along  with  the  sphinx  to  Jesus, 
convicted  the  chief  priests.  And  Jesus  said 
them.  Go  away  to  your  places ;  and  they 
away.  And  He  said  also  to  the  image,  Go  op 
thy  place ;  and  straightway  she  went  up 
stood  in  her  place.  And  He  did  also  many 
miracles,  and  they  did  not  believe  Him ; 
miracles y  if  I  shall  recount,  thou  wilt  not  be 
to  bear.  And  Jesus  answered  and  said  to 
I  can  bear  it ;  for  I  prudently  listen  to  profi 
words. 

And  when  the  boat  was  about  to  come  nef 
the  land,  Jesus  bent  down  His  head  upon  one  of 
His  angels,  and  was  quiet.  And  Andrew  ccas» 
speaking ;  and  he  also,  reclining  his  head  up*: 
one  of  his  disciples,  fell  asleep.  And  Jesus  sail 
to  His  angels :  Spread  your  hands  under  hiffli 
and  carry  Andrew  and  his  disciples,  and  go  and 
put  them  outside  of  the  city  of  the  man-eateis; 
and  having  laid  them  on  the  ground,  return  U 
me.  And  the  angels  did  as  Jesus  commanded 
them,  and  the  angels  returned  to  Jesus :  andH* 
went  up  into  the  heavens  with  His  angels. 

And  when  it  was  morning,  Andrew,  havaj 
awakened  and  looked  up,  found  himself  sitri>| 
on  the  ground  ;  and  having  looked,^  he  saw  hi 
disciples  sleeping  on  the  ground  ;  and  he  wA 
ened  them,  and  said  to  them  :  Rise  up,  my  dA 
dren,  and  know  the  great  dispensation  that  hJ< 
happened  to  us,  and  learn  that  the  Lord  «■ 
with  us  in  the  boat,  and  we  knew  Him  not ;  to 
He  transformed  Himself  as  if  He  were  a  pilot  i( 


2  Gen.  xxiii.  9,  17,  following  the  version  of  the  LXX.  jsi"* 
older  interpreters.  \ 

3  Not  one  of  the  twelve  patriarchs  was  buried  in  Machpdi^    j 

4  One  MS.  inserts:  And  oe  saw  the  gate  of  that  dor.  ^ 


522 


ACTS  OF  ANDREW  AND   MATTHIAS. 


in  the  prison,  and  straightway  they  all  received 
their  sight.  And  again  he  laid  his  hand  upon 
their  hearts,  and  their  minds  were  changed  into 
human  reason.  Then  Andrew  answered  them  : 
Rise  up,  and  go  into  the  lower  parts  of  the  city, 
and  you  shall  find  in  the  way  a  great  fig-tree,  and 
sit  under  the  fig-tree,  and  eat  of  its  fruit,  until  I 
come  to  you ;  but  if  I  delay  coming  there,  you 
will  find  abundance  of  food  for  yourselves  :  for 
the  fruit  shall  not  fail  from  the  fig-tree,  but  ac- 
cording as  you  eat  it  shall  produce  more  fruit, 
and  nourish  you,  as  the  Lord  has  said.  And 
they  answered  and  said  to  Andrew :  Go  along 
■with  us,  O  our  master,  lest  perchance  the  wicked 
men  of  this  city  again  see  us,  and  shut  us  up,  and 
infiict  upon  us  greater  and  more  dreadful  tortures 
than  they  have  inflicted  upon  us.  And  Andrew 
answered  and  said  to  them  :  Go ;  for  in  truth  I 
say  to  you,  that  as  you  go,  not  a  dog  shall  bark 
with  his  tongue  against  you.  And  there  were  in 
all  two  hundred  and  seventy  men  and  forty- nine 
women  '  whom  Andrew  released  from  the  prison. 
And  the  men  went  as  the  blessed  Andrew  said  to 
them ;  and  he  made  Matthias  go  along  with  his 
disciples  out  of  the  eastern  gate  of  the  city. 
And  Andrew  commanded  a  cloud,  and  the  cloud 
took  up  Matthias  and  the  disciples  of  Andrew ; 
and  the  cloud  set  them  down  on  the  mountain 
where  Peter  was  teaching,*  and  they  remained 
beside  him. 

And  Andrew,  having  gone  forth  from  the  prison, 
walked  about  in  the  city;  and  having  seen  a 
brazen  pillar,  and  a  statue  standing  upon  it,  he 
came  and  sat  down  behind  that  pillar  until  he 
should  see  what  should  happen.  And  it  hap- 
pened that  the  executioners  went  to  the  prison  to 
bring  out  the  men  for  their  food,^  according 
to  the  custom  ;  and  they  found  the  doors  of  the 
prison  opened,  and  the  guards  that  guarded  it 
lying  dead  upon  the  ground.  And  straightway 
they  went,  and  reported  to  the  rulers  of  the  city, 
saying :  We  found  the  prison  opened,  and  hav- 
ing gone  inside  we  found  nobody ;  -♦  but  we 
found  the  guards  lying  dead  upon  the  ground. 
And  the  rulers  having  heard  this,  said  among 
themselves :  What,  then,  has  happened  ?  You 
do  not  mean  to  say  that  some  persons  have  gone 
into  the  prison  of  the  city,  and  have  killed  the 
warders,  and  taken  away  those  that  were  shut 
up  ?  And  they  spoke  to  the  executioners,  say- 
ing :  Go  to  the  prison,  and  bring  the  men  that 
are  dead,  that  we  may  eat  them  up  to-day.  And 
let  us  go  to-morrow,  and  bring  together  all  the 
old  men  of  the  city,  that  they  may  cast  lots  upon 
themselves,  until  the  seven  lots  come,  and  we 
slay  seven  each  day.     And  they  shall  be  to  us 


'  Two  Mss.  have:  two  hundred  azkd  forty-nine  men. 
^  Another  reading  is,  praying. 
*  i.e.,  to  be  eaten  by  them. 
4  Comp.  Acts  V.  30-45. 


for  food  until  we  may  choose  young  men,  and 
put  them  in  boats  as  sailors,  that  they  may  g» 
away  to  the  countries  round  about,  and  attid 
them,  and  bring  some  men  here,  that  they  naj 
be  for  food  to  us. 

And  the  executioners  went  to  the  prison,  anl 
brought  the  seven  men  that  were  dead;  and 
there  was  an  oven  built  in  the  midst  of  the  c^, 
and  there  lay  in  the  oven  a  large  trough  in  which 
they  killed  the  men,  and  their  blood  ran  doit 
into  the  trough,  and  they  drew  out  of  the  hboi ; 
and  drank  it.  And  they  brought  the  men,  and 
put  them  into  the  trough.  And  when  the  en- 
cutioners  were  lifting  their  hands  against  thcm^  | 
Andrew  heard  a  voice,  saying :  Behold,  Andrat 
what  is  ha])pening  in  this  city.  And  Andrnr 
having  beheld,  prayed  to  the  Lord,  saying:  Lad 
Jesus  Christ,  who  didst  order  me  to  come  into 
this  city,  do  not  suffer  those  in  this  city  to 
any  evil,  but  let  the  knives  go  out  of  the 
of  the  wicked  ones.  And  straightway  the  km?ei 
of  the  wicked  men  fell,  and  their  hands 
turned  into  stone.  And  the  rulers,  having 
what  had  happened,  wept,  saying :  Woe  unto 
for  here  are  the  magicians  who  have  gone  into 
prison,  and  brought  out  the  men ;  for, 
they  have  bewitched  these  also.  What, 
shall  we  do?  Let  us  go  now,  and  gather 
gether  the  old  men  of  the  city,  seeing  that 
are  hungry. 

And  they  went  and  gathered  them  t 
and  found  two  hundred  and  seventeen ;  and 
brought  them  to  the  ruleni,  and  they  made 
cast  lots,  and  the  lot  came  upon  seven  old 
And  one  of  those  taken  by  lot  answered  and 
to  the  officers  :  I  pray  you,  I  have  for  myself  oi« 
son ;  take  him,  and  slay  him  instead  of  me,  afll 
let  me  go.  And  the  officers  answered  and  said 
to  him :  We  cannot  take  thy  son,  unless  < 
bring  him  first  to  our  superiors.  And  the  ofr 
cers  went  and  told  the  rulers.  And  the  nild* 
answered  and  said  to  the  officers  :  If  he  give  < 
his  son  instead  of  himself,  let  him  go.  And 
officers  went  and  told  the  old  man.  And 
old  man  answered  and  said  to  them  :  I  ha\"e 
a  daughter  along  with  my  son  ;  take  them, 
kill  them,  only  let  me  go.  And  he  gave  his 
dren  to  the  officers,  that  they  might  kill 
And  the  children  wept  to  each  other,  and  pra; 
the  officers,  saying  :  We  pray  you  do  not  kill 
as  we  are  of  so  small  a  size  ;  but  let  us  coropli 
our  size,  and  so  kill  us.  For  it  was  a  custom 
that  city,  and  they  did  not  bury  their  dead,  W 
ate  them  up.  And  the  officers  did  not  hearki ' 
to  the  children,  nor  take  pity  upon  them, 
carried  them  to  the  trough  weeping  and  pra; 

And  it  happened,  as  they  were  leading 
away  to  kill  them,  that  Andrew,  having  bcl 
what  happened,  shed  tears ;   and  weeping, 
looked  up  to   heaven  and  said:    Lord  )' 


524 


ACTS   OF  ANDREW  AND   MATTHIAS. 


mons  answered  and  said  to  the  devil :  We  can- 
not kill  him,  but  kill  him  if  thou  art  able ;  for 
we  knew  him  before  he  came  into  the  distress 
of  his  humiliation.  Then  one  of  the  demons 
answered  and  said :  We  cannot  kill  him,  but 
come  let  us  mock  him  in  the  distress  of  his 
humiliation.  And  the  demons  came  and  stood 
before  him,  and  scoffed  at  him.  And  the 
blessed  one  hearing,  wept ;  and  there  came  to 
him  a  voice  sa3ring :  Andrew,  why  weepest  thou  ? 
And  it  was  the  voice  of  the  devil  changed.  And 
Andrew  answered  and  said :  I  am  weeping  be- 
cause God  commanded  me,  saying,  Be  patient 
toward  them.  And  the  devil  said  :  If  thou  canst 
do  anything,  do  it.  And  Andrew  answered  and 
said :  Is  it  for  this,  then,  that  you  do  these 
things  to  me  ?  But  forbid  it  that  I  should  disobey 
the  commandment  of  my  Lord ;  for  if  the  Lord 
shall  make  for  me  a  charge  '  in  this  city,  I  shall 
chastise  you  as  you  deserve.  And  having  heard 
this,  they  fled. 

And  when  it  was  morning  they  brought  him 
out  again,  and  having  fastened  a  rope  about  his 
neck,  they  dragged  him ;  and  again  his  flesh 
stuck  to  the  ground,  and  his  blood  flowed  to  the 
ground  like  water.  And  the  blessed  one,  as  he 
was  being  dragged  along,  wept,  saying:  Lord 
Jesus  Christ,  be  not  displeased  with  me ;  for 
Thou  knowest.  Lord,  what  the  fiend  has  inflicted 
upon  me,  along  with  his  demons.  These  tor- 
tures are  enough,  my  Lord ;  for,  behold,  I  am 
dragged  about  for  three  days.  But  do  Thou, 
Lord,  remember  that  Thou  wast  three  hours 
upon  the  cross,  and  didst  cry  out  to  the  Father, 
My  Father,  why  hast  Thou  forsaken  me  ?  ^  Where 
are  Thy  words,  Lord,  which  Thou  spakest  to  us, 
confirming  us,  when  we  walked  about  with  Thee, 
saying  to  us,  Ye  sliall  not  lose  one  hair  ?  ^  Con- 
sider, then,  Lord,  what  has  become  of  my  flesh, 
and  the  hairs  of  my  head.  Then  Jesus  said  to 
Andrew  :  O  our  Andrew,  the  heaven  and  the 
\  earth  shall  pass  away,  but  my  words  shall  not 
pass  away.4  Turn  thyself  then,  Andrew,  and  be- 
hold thy  flesh  that  has  fallen,  and  thy  hair,  what 
has  become  of  them.  And  Andrew  turned,  and 
saw  great  trees  springing  up,  bearing  fruit ;  and 
he  glorified  God. 

And  when  it  was  evening  they  took  him  up 
again,  and  cast  him  into  the  prison,  having  bound 
his  hands  behind  him  ;  and  he  was  exceedingly 
exhausted.  And  the  men  of  the  city  said  among 
themselves  :  Perhaps  he  dies  in  the  night,  and 
we  do  not  find  him  alive  on  the  following  day ; 
for  he  was  languid,  and  his  flesh  was  spent. 

And  the  Lord  appeared  in  the  prison,  and 
having  stretched  out  His  hand,  said  to  Andrew  : 


'  Or,  a  bishopric 
*  Matt,  xxvii.  46. 
s  Coop.  Matt.  X.  30. 
A  Matt.  ▼.  18. 


Give  me  thy  hand,  and  rise  up  whole.  And  An- 
drew, having  beheld  the  Lord  Jesus,  gave  IGm 
his  hand,  and  rose  up  whole.  And  ^ng  dovi^ 
he  worshipped  Him,  and  said  :  I  thank  Tbee^ 
my  Lord  Jesus  Christ,  that  Thou  hast  ^)eedilf 
brought  help  to  me.  And  Andrew,  having  looked 
into  the  middle  of  the  prison,  saw  a  pillar  stand- 
ing, and  upon  the  pillar  there  stood  an  alabaster 
statue.  And  Andrew,  having  gone  up  to  die 
statue,  unfolded  his  hands  seven  times,  and  said 
to  the  pillar,  and  the  statue  upon  it :  Fear  die 
sign  of  the  cross,  which  the  heaven  and 
earth  dread  ;  and  let  the  statue  set  upon  the 
lar  bring  up  much  water  through  its  moodiyl 
until  all  who  are  in  this  city  be  punished, 
say  not,  I  am  stone,  and  am  not  worthy  to  piaiv 
the  Lord,  for  the  Lord  fashioned  us  from  die 
earth ;  but  you  are  pure,  because  that  oat  of 
you  He  gave  the  tables  of  the  law.5  When  die 
blessed  Andrew  had  said  this,  straightway 
stone  statue  cast  out  of  its  mouth  water  i 
abundance,  as  if  out  of  a  canal.  And  the 
stood  high  upon  the  earth ;  and  it  was 
ingly  acrid,  eating  into  the  flesh  of  men. 

And  when  it  was  morning,  the  men  of  the 
saw  it,  and  began  to  flee,  saying  in  themsehci 
Woe  to  us !  because  we  are  now  dying, 
the  water  killed  their  cattle  and  their  chOditi 
and  they  began  to  flee  out  of  the  city. 
Andrew  prayed,  saying :    l/)rd  Jesus  Christ,  i 
whom   I  have  hoped  that  this  miracle 
come  upon  this  city,  forsake  me  not,  but 
Michael  Thy  archangel  in  a  cloud  of  fire, 
be  a  wall  round  the  city,  that  no  one  may 
able  to  escape  out  of  the  fire.     And  straightnfl 
a  cloud  of  fire  came  dou-n  and  encircled  the  dty 
like  a  wall ;  and  the  water  was  as  high  as  die 
neck  of  those  men,  and  it  was  eating  them  i?  ^ 
exceedingly.     And  they  wept,  saying :   Woe  te 
us  !  for  all  these  things  have  come  upon  us  be- 
cause of  the  stranger  who  is  in  the  prison.    L^ 
us  go  and  release  him,  lest  perchance  we  die. 

And  they  went  out,  crying  with  a  loud  voice: 
God  of  the  stranger,  take  away  from  us  dw 
water.  And  the  apostle  knew  that  they  were  ut 
great  affliction,  and  said  to  the  alabaster  statue: 
Stop  the  water,  for  they  have  repented.  .W I 
say  to  thee,  that  if  the  citizens  of  this  citv'  shatt 
believe,  I  will  build  a  church,  and  place  thee  in 
it,  because  thou  hast  done  me  this  ser\'ice.  And 
the  statue  ceased  flowing,  and  no  longer  brought 
forth  water.  And  the  men  of  the  citv,  baring 
come  out  to  the  doors  of  the  prison,  cried  out, 
saying  :  Have  pity  upon  us,  God  of  the  stranger, 
and  do  not  according  to  our  unbelief,  and  ac- 
cording to  what  we  have  done  to  this  nun.  Ini 


5  One  MS.  has :  Yea,  for  assuredly  you  have  been  hotKWted :  ■* 
God  did  not  write  the  law  for  His  people  on  plates  of  eoU  ord** 
but  on  plates  of  stone.  Now  therefore,  O  statue,  do  this  that  1 1^ 
^uireof  thee. 


ACTS    AND   MARTYRDOM   OF  ST.   MATTHEW 

APOSTLE. 


About  that  time  Matthew,  the  holy  apostle 
and  evangelist  of  Christ,  was  abiding  in  the 
mountain  resting,  and  praying  in  his  tunic  and 
apostolic  robes  without  sandals ;  and,  behold, 
Jesus  came  to  Matthew  in  the  likeness  of  the 
infants  who  sing  in  paradise,  and  said  to  him : 
Peace  to  thee,  Matthew  !  And  Matthew  having 
gazed  upon  Him,  and  not  known  who  He  was, 
said :  Grace  to  thee,  and  peace,  0>  child  highly 
fevoured  !  And  why  hast  thou  come  hither  to 
me,  having  left  those  who  sing  in  paradise,  and 
the  delights  there  ?  Because  here  the  place  is 
desert ;  and  what  sort  of  a  table  I  shall  lay  for 
thee,  O  child,  I  know  not,  because  I  have  no 
bread  nor  oil  in  a  jar.  Moreover,  even  the  winds 
are  at  rest,  so  as  not  to  cast  down  from  the  trees 
to  the  ground  anything  for  food ;  because,  for  the 
accomplishing  of  my  fast  of  forty  days,  I,  partak- 
ing only  of  the  fruits  falling  by  the  movement  of 
the  winds,  am  glorifying  my  Jesus.  Now,  therefore, 
what  shall  I  bring  thee,  beautiful  boy?  There  is 
not  even  water  near,  that  I  may  wash  thy  feet. 

And  the  child  said :  Why  sayest  thou,  O 
Matthew  ?  Understand  and  know  that  good  dis- 
course is  better  than  a  calf,  and  words  of  meek- 
ness better  than  every  herb  of  the  field,  and  a 
sweet  saying  as  the  perfume  of  love,  and  cheer- 
fulness of  countenance  better  that  feeding,  and  a 
pleasant  look  is  as  the  appearance  of  sweetness. 
Understand,  Matthew,  and  know  that  I  am  para- 
dise, that  I  am  the  comforter,  I  am  the  power  of 
the  powers  above,  I  the  strength  of  those  that 
restrain  themselves,  I  the  crown  of  the  virgins,  I 
the  self-control  of  the  once  married,  I  the  boast 
of  the  widowed,  I  the  defence  of  the  infants,  I 
the  foundation  of  the  Church,  I  the  kingdom  of 
the  bishops,  I  the  glory  of  the  presbyters,  I  the 
praise  of  the  deacons.  Be  a  man,  and  be  strong, 
Matthew,  in  these  words. 

And  Matthew  said :  The  sight  of  thee  hast 
altogether  delighted  me,  O  child ;  moreover  also, 
thy  words  are  full  of  life.  For  assuredly  thy  face 
shines  more  than  the  lightning,  and  thy  words 
are  altogether  most  sweet.  And  that  indeed  I 
saw  thee  in  paradise  when  thou  didst  sing  with 
the  other  infants  who  were  killed  in  Bethlehem, 
528 


I  know  right  well ;  but  how  thou  hast  i 
come  hither,  this  altogether  astonishes  n 
I  shall  ask  thee  one  thing,  O  child  :  that 
Herod,  where  is  he  ?  The  child  says 
Since  thou  hast  asked,  hear  his  dweUii 
He  dwells,  indeed,  in  Hades ;  and  there 
prepared  for  him  fire  unquenchable,  ( 
without  end,  bubbling  mire,  worm  tha 
not,'  because  he  cut  off  three  *  thousand 
wishing  to  slay  the  child  Jesus,  the  an 
the  ages ;  but  of  all  these  ages  I  am  fath< 
therefore,  O  Matthew,  take  this  rod  of  n 
go  down  from  the  mountain,  and  go  intc 
the  city  of  the  man-eaters,  and  plant  i 
gate  of  the  church  which  thou  3  and 
founded ;  and  as  soon  as  thou  hast  plan 
shall  be  a  tree,  great  and  lofty  and  wi 
branches,  and  its  branches  shall  extend 
cubits,  and  of  each  single  branch  the  fi 
be  different  both  to  the  sight  and  the 
and  from  the  top  of  the  tree  shall  flc 
much  honey ;  and  from  its  root  there  sh 
forth  a  great  fountain,  giving  drink  to  th 
try  round  about,  and  in  it  creatures  x\ 
and  creep ;  and  in  it  the  man-eaters  si 
themselves,  and  eat  of  the  fruit  of  the  tn 
vine  and  of  the  honey ;  and  their  bodies 
changed,  and  their  forms  shall  be  alten 
to  be  like  those  of  other  men  ;  and  t] 
be  ashamed  of  the  nakedness  of  their  b 
they  shall  put  on  clothing  of  the  ram: 
sheep,  and  they  shall  no  longer  eat 
things ;  and  there  shall  be  to  them  fire  i 
abundance,  preparing  the  sacrifices  for  ( 
and  they  shall  bake  their  bread  with  f 
they  shall  see  each  other  in  the  likenes 
rest  of  men,  and  they  shall  acknowledge 
glorify  my  Father  who  is  in  the  heaven 
therefore  make  haste,  Matthew,  and  g 
hence,  because  the  departure  from  tl 
through  fire  is  at  hand,  and  the  crown  ol 
durance. 

1  Or,  that  dies  not 

2  The  other  [Vienna]  MS.  has,  eleven. 

3  In  some  of  the  mss.  of  the  previous  book  tbe  name 
appears  in  place  of  that  of  Matthias  —  Matthaiaa  for  Mad 

4  Comp.  Rev.  xxii.  a. 


530     ACTS  AND   MARTYRDOM   OF  ST.   MATTHEW  THE   APOSTLE 


and  his  son,  and  his  daughter-in-law,  rejoiced 
for  a  time  at  their  purification ;  but  seeing  that 
they  were  inseparable  from  Matthew,  he  was 
seized  with  rage  and  anger,  and  endeavoured  to 
put  him  to  death  by  fire.  And  on  that  night ' 
in  which  the  king  intended  to  lay  hands  on 
Matthew,  Matthew  saw  Jesus  saying  to  him :  I 
am  with  thee  always  to  save  thee,  Matthew ;  be 
strong,  and  be  a  man. 

And  the  blessed  Matthew,  having  awoke,  and 
sealed  himself  over  all  the  body,  rose  up  at 
dawn,  and  proceeded  into  the  church ;  and  hav- 
ing bent  his  knees,  prayed  earnestly.  Then  the 
bishop  having  come,  and  the  clergy,  they  stood 
in  common  in  prayer,  glorifying  God.  And 
after  they  had  ended  the  prayer,  the  bishop 
Plato  said :  Peace  to  thee,  Matthew,  apostle  of 
Christ !  And  the  blessed  Matthew  said  to  him  : 
Peace  to  you  !  And  when  they  had  sat  down, 
the  apostle  said  to  the  bishop  Plato,  and  to  all 
the  clergy :  I  wish  you,  children,  to  know,  Jesus 
having  declared  it  to  me,  that  the  king  of  this 
city  is  going  to  send  soldiers  against  me,  the 
devil  having  entered  into  him,  and  manifestly 
armed  him  against  us.  But  let  us  give  ourselves 
up  to  Jesus,  and  He  will  deliver  us  from  every 
trial,  and  all  who  have  believed  in  Him. 

And  the  king,  plotting  against  the  blessed 
Matthew  how  he  should  lay  hands  on  him,  and 
seeing  also  that  the  believers  were  very  many,  was 
very  much  at  fault,  and  was  in  great  difficulty. 

Therefore  the  wicked  and  unclean  devil  who 
had  come  forth  from  the  king's  wife,  and  his 
son,  and  his  daughter-in-law,  put  to  flight  by 
Matthew,  having  transformed  himself  into  the 
likeness  of  a  soldier,  stood  before  the  king,  and 
said  to  him  :  O  king,  why  art  thou  thus  put  to 
the  worse  by  this  stranger  and  sorcerer  ?  Knowest 
thou  not  that  he  was  a  publican,  but  now  he  has 
been  called  an  apostle  ^  by  Jesus,  who  was  cruci- 
fied by  the  Jews  ?  For,  behold,  thy  wife,  and 
thy  son,  and  thy  daughter-in-law,  instructed  by 
him,  have  believed  in  him,  and  along  with  him 
sing  in  the  church.  And  now,  behold,  Matthew 
is  going  forth,  and  Plato  with  him,  and  they  are 
going  to  the  gate  called  Heavy ;  but  make  haste, 
and  thou  wilt  find  them,  and  thou  shalt  do  to 
him  all  that  may  be  pleasing  in  thine  eyes. 

The  king  having  heard  this,  and  being  the 
more  exasperated  by  the  pretended  soldier,  sent 
against  the  blessed  Matthew  four  soldiers,  hav- 
ing threatened  them,  and  said  :  Unless  you  bring 
Matthew  to  me,  I  shall  bum  you  alive  with  fire  ; 
and  the  punishment  which  he  is  to  undergo,  you 
shall  endure.  And  the  soldiers,  having  been 
thus  threatened  by  the  king,  go  in  arms  to  where 
the  Apostle  Matthew  and  the  bishop  Plato  are. 
And  when  they  came  near  them,  they  heard 

I  Comp.  Acts  xviii.  9,  zxiiL  xi. 
*  Or,  M  an  apostle. 


their  speaking  indeed,  but  saw  no  one.  Ai 
having  come,  they  said  to  the  king :  We  pn 
thee,  O  king,  we  went  and  found  no  one,  bi 
only  heard  the  voices  of  persons  talking.  Ad 
the  king,  being  enraged,  and  having  blazed  n 
like  fire,  gave  orders  to  send  other  ten  soldieis- 
man-eaters  —  saying  to  them :  Go  stealthily  I 
the  place,  and  tear  them  in  pieces  alive,  and  a 
up  Matthew,  and  Plato,  who  is  with  him.  Ah 
when  they  were  about  to  come  near  the  bkasei 
Matthew,  the  Lord  Jesus  Christ,  having  come  I 
the  likeness  of  a  most  beautiful  boy,  hoMii^  i 
torch  of  fire,  ran  to  meet  them,  burning  (Ml 
their  eyes.  And  they,  having  cried  out  aai 
thrown  their  arms  from  them,  fled,  and  came  ti 
the  king,  being  speechless.  , 

And  the  demon  who  had  before  appeared  1^ 
the  king  in  the  form  of  a  soldier,  being 
transformed  into  the  form  of  a  soldier, 
before  the  king,  and  said  to  him :  Thou 
O  king,  this  stranger  has  bewitched  them 
Learn,  then,  how  thou  shalt  take  him.   The 
says  to  him  :  Tell  me  first  wherein  his 
is,  that  I  may  know,  and  then  I  will  draw 
against  him  with  a  great  force.    And  the  dc 
compelled  by  an  angel,  says  to  the  king : 
thou  wishest  to  hear  accurately  about  him, 
king,  I  will  tell  thee  all  the  truth.    Really, 
he  shall  be  willing  to  be  taken  by  thee  of 
own  accord,  thou  labourest  in  vain,  and 
wilt  not  be  able  to  hurt  him ;  but  if  thou 
to  lay  hands  on  him,  thou  wilt  be  struck  by 
with  blindness,  and  thou  wilt  be  paralyzed, 
if  thou  send  a  multitude  of  soldiers  against 
they  also  will  be  struck  with  blindness,  and 
be  paralyzed.     And  we  shall  go,  even  seven 
clean  demons,  and  immediately  make  away 
thee  and  thy  whole  camp,  and  destroy  ail 
city  with  lightning,  except  those  naming 
awful  and  holy  name  of  Christ ;  for  whe: 
a  footstep  of  theirs  has  come,  thence,  p 
we  flee.     And  even  if  thou  shalt  apply  fire 
him,  to  him  the  fire  will  be  dew ;  and  if  t* 
shalt  shut  him  up  in  a  furnace,  to  him  the 
nace  will  be  a  church ;  and  if  thou  shalt  put 
in  chains  in  prison,  and  seal  up  the  doois, 
doors  will  open  to  him  of  their  own  accord, 
all  who  believe  in  that  name  will  go  in, 
they,  and  say.  This  prison  is  a  church  of 
living  God,  and  a  holy  habitation  of  those 
live  alone.3     Behold,  O  king,  I  have  told 
all  the  truth.    The  king  therefore  says  to 
pretended  soldier:  Since  I  do  not  know 
thew,  come  with  me,  and  point  him  out  to 
from  a  distance,  and  take  from  me  gold,  as 
as  thou  mayst  wish,  or  go  thyself,  and  with 
sword  kill  him,  and  Plato  his  associate.^ 
demon  says  to  him  :  I  cannot  kill  him.    I 

3  i.e.,  monks. 

4  Lit.,  of  the  same  form  with  him. 


532     ACTS   AND   MARTYRDOM   OF  ST.   MATTHEW  THE  APOS 


Christians  surrounding  him  play  with  the  fire, 
and  walking  in  it  with  naked  feet,  laugh  at  us/ 
and  we  have  fled  ashamed. 

Then  he  ordered  a  multitude  to  carry  coals 
of  fire  firom  the  furnace  of  the  bath  in  the  palace, 
and  the  twelve  gods  of  gold  and  silver;  and 
place  them,  says  he,  in  a  circle  round  the  sorcerer, 
lest  he  may  even  somehow  bewitch  the  fire  from 
the  furnace  of  the  palace.  And  there  being 
many  executioners  and  soldiers,  some  carried 
the  coals ;  and  others,  bearing  the  gods,  brought 
them.  And  the  king  accompanied  them,  watch- 
ing lest  any  of  the  Christians  should  steal  one 
of  his  gods,  or  bewitch  the  fire.  And  when  they 
came  near  the  place  where  the  apostle  was  nailed 
down,  his  face  was  looking  towards  heaven,  and 
all  his  body  was  covered  over  with  the  paper, 
and  much  brushwood  over  his  body  to  the  height 
of  ten  cubits.  And  having  ordered  the  soldiers 
to  set  the  gods  in  a  circle  round  Matthew,  five 
cubits  off,  securely  fastened  that  they  might  not 
fall,  again  he  ordered  the  coal  to  be  thrown  on, 
and  to  kindle  the  fire  at  all  points. 

And  Matthew,  having  looked  up  to  heaven, 
cried  out,  Adonai  eloi  sabaoth  marmari  mar- 
MUNTH  ;  that  is,  O  God  the  Father,  O  Lord  Jesus 
Christ,  deliver  me,  and  bum  down  their  gods 
which  they  worship ;  and  let  the  fire  also  pursue 
the  king  even  to  his  palace,  but  not  to  his  de- 
struction :  for  perhaps  he  will  repent  and  be 
converted.  And  when  he  saw  the  fire  to  be 
monstrous  in  height,  the  king,  thinking  that 
Matthew  was  burnt  up,  laughed  aloud,  and  said  : 
Has  thy  magic  been  of  any  avail  to  thee,  Mat- 
thew?    Can  thy  Jesus  now  give  thee  any  help? 

And  as  he  said  this  a  dreadful  wonder  ap- 
peared ;  for  all  the  fire  along  with  the  wood 
went  away  from  Matthew,  and  was  poured  round 
about  their  gods,  so  that  nothing  of  the  gold  or  the 
silver  was  any  more  seen ;  and  the  king  fled,  and 
said  :  Woe's  me,  that  my  gods  are  destroyed  by 
the  rebuke  of  Matthew,  of  which  the  weight  was 
a  thousand  talents  of  gold  and  a  thousand  tal- 
ents of  silver.  Better  are  the  gods  of  stone  and 
of  earthenware,  in  that  they  are  neither  melted 
nor  stolen.^ 

And  when  the  fire  had  thus  utterly  destroyed 
their  gods,  and  burnt  up  many  soldiers,  there 
came  to  pass  again  another  stranger  wonder.  For 
the  fire,  in  the  likeness  of  a  great  and  dreadful 
dragon,  chased  the  tyrant  as  far  as  the  palace, 
and  ran  hither  and  thither  round  the  king,  not 
letting  him  go  into  the  palace.  And  the  king, 
chased  by  the  fire,  and  not  allowed  to  go  into 
his  palace,  turned  back  to  where  Matthew  was, 
and  cried  out,  saying :  I  beseech  thee,  whoever 
thou  art,  O  man,  whether  magician  or  sorcerer 

'  The  other  rViennal  ms.  has:  at  our  gods. 
•  The  other  iVictma]  ms.  adds:  How  my  forefathers  toiled,  and 
■•I  trouble  made  the  gods;  and  now,  behold,  they  have  been 
.  \:j         


or  god,  or  angel  of  God,  whom  so  greai 
has  not  touched,  remove  fi-om  me  this  < 
and  fiery  dragon ;  forget  the  evil  I  ha^ 
as  also  when  thou  madest  me  receive  n 
And  Matthew,  having  rebuked  the  fire,  \ 
flames  having  been  extinguished,  and  the 
having  become  invisible,  stretching  his 
heaven,  and  praying  in  Hebrew,  and  coi 
ing  his  spirit  to  the  Lord,  said :  Peace  i 
And  having  glorified  the  Lord,  he  weni 
rest  about  the  sixth  hour. 

Then  the  king,  having  ordered  more 
to  come,  and  the  bed  to  be  brought  fi 
palace,  which  had  a  great  show  of  gold 
dered  the  apostle  to  be  laid  on  it,  and 
to  the  palace.  And  the  body  of  the  apo 
lying  as  if  in  sleep,  and  his  robe  and  his  ti 
stained  by  the  fire ;  and  sometimes  they  s 
on  the  bed,  and  sometimes  following,  anc 
times  going  before  the  bed,  and  with  h 
hand  put  upon  Plato's  head,  and  singing 
with  the  multitude,  so  that  both  the  ki 
the  soldiers,  with  the  crowd,  were  stru< 
astonishment.  And  many  diseased  pers( 
demoniacs,  having  only  touched  the  be 
made  sound ;  and  as  many  as  were  sa^ 
appearance,  in  that  same  hour  were  c 
into  the  likeness  of  other  men. 

And  as  the  bed  was  going  into  the  pala< 
all  saw  Matthew  rising  up,  as  it  were,  fn 
bed,  and  going  into  heaven,  led  by  the  h 
a  beautiful  boy ;  and  twelve  men  in  shinii 
ments  came  to  meet  him,  having  never 
and  golden  crowns  on  their  head ;  and 
how  that  child  crowned  Matthew,  so  a; 
like  them,  and  in  a  flash  of  lightning  th( 
away  to  heaven. 

And  the  king  stood  at  the  gate  of  the 
and  ordered  that  no  one  should  come  in 
soldiers  carrying  the  bed.  And  having  si 
doors/  he  ordered  an  iron  coffin  to  be  ma 
the  body  of  Matthew  into  it,  and  sealec 
with  lead  ;  through  the  eastern  gate  of  the 
at  midnight  put  it  into  a  boat,  no  one  Ic 
of  it,  and  threw  it  into  the  deep  part  of  t 

And  through  the  whole  night  the  breih 
mained  before  the  gate  of  the  palace,  sp 
the  night,  and  singing;  and  w^hen  the 
rose  there  was  a  voice :  O  bishop  Plate 
the  Gospel  and  the  Psalter  of  David ;  gi 
with  the  multitude  of  the  brethren  to  t 
of  the  palace,  and  sing  the  AUeluia,  an 
the  Gospel,  and  bring  as  an  offering  tl; 
bread ;  and  having  pressed  three  cluster 


3  The  change  of  person  is  noticeable. 

4  In  the  other  ms.  the  king  prays:  And  now,  since  tbert 
me  a  httle  unbelief,  I  beseech  thee  that  thou  wilt  bring  ^ 
Matthew  from  the  sea.  For,  behold,  I  will  oixler  the  b 
thrown  into  the  depths  of  the  sea:  and  if  thou  delirer  it  as 
deliver  it  in  the  funeral  pUe,  I  will  forsake  all  my  gods  at 
believe  in  thee  alone.  [The  Vienna  ms.,  here  ctted,  interpt 
more.  —  R.] 


534     ACTS   AND   MARTYRDOM   OF   ST.    MATTHEW  THE   APOS: 


ACTS    OF    THE    HOLY    APOSTLE    THOMAS. 


^T  that  time  we  the  apostles  were  all  in  Jeru- 
em  —  Simon  called  Peter,  and  Andrew  his 
)ther ;  James  the  son  of  Zebedee,  and  John 

brother ;  Philip  and  Bartholomew ;  Thomas, 
i  Matthew  the  tax-gatherer ;  James  of  Alphseus 
i  Simon  the  Canansean ;  and  Judas  of  James ; ' 
and  we  portioned  out  the  regions  of  the  world, 
order  that  each  one  of  us  might  go  into  the 
^on  that  fell  to  him,  and  to  the  nation  to  which 
;  Lord  sent  him.  By  lot,  then,  India  fell  to 
las  Thomas,*  also  called  Didymus.  And  he 
I  not  wish  to  go,  saying  that  he  was  not  able 
go  on  account  of  the  weakness  of  the  flesh ; 
1  how  can  I,  being  an  Hebrew  man,  go  among 

Indians  to  proclaim  the  truth?  And  while 
was  thus  reasoning  and  speaking,  the  Saviour 
>eared  to  him  through  the  night,  and  said  to 
I :  Fear  not,  Thomas ;  go  away  to  India,  and 
claim  the  word ;  for  my  grace  shall  be  with 
e.  But  he  did  not  obey,  saying :  Wherever 
)u  wishest  to  send  me,  send  me  elsewhere ; 
to  the  Indians  I  am  not  going, 
rnci  as  he  was  thus  speaking  and  growing 
ry,  there  happened  to  be  there  a  certain 
-chant  come  from  India,  by  name  Abbanes, 
t  from  the  king  Gundaphoros,  and  having 
*ived  an  order  from  him  to  buy  a  carpenter 
.  bring  him  to  him.  And  the  Lord,  having 
n  him  walking  about  in  the  market  at  noon, 
i  to  him  :  Dost  thou  wish  to  buy  a  carpenter  ? 
d  he  said  to  Him  :  Yes.  And  the  Lord  said 
him  :  I  have  a  slave  a  carpenter,  and  I  wish 
sell  him.  And  having  said  this,  He  showed 
a  Thomas  at  a  distance,  and  agreed  with  him 

three  pounds  of  uncoined  silver;  and  He 
)te  a  bill  of  sale,  saying :  I  Jesus,  the  son  of 
«ph  the  carpenter,  declare  that  I  have  sold 

slave,  Judas  by  name,  to  thee  Abbanes,  a  mer- 
uit of  Gundaphoros,  the  king  of  the  Indians, 
d  the  purchase  ^  being  completed,  the  Saviour 
ing  Judas,  who  also  is  Thomas,  led  him  to 
banes  the  merchant ;  and  Abbanes  seeing 
1,  said  to  him  :  Is  this  thy  master?  And  the 
«tle  answered  and  said  :  Yes,  He  is  my  Lord. 


This  list  is  a  transcript  of  Matt.  x.  3^^,  except  in  the  last  name. 
This  double  name  is  in  accordance  witn  a  tradition  preserved  by 
bius  {,H.  E.,  x.  13),  that  the  true  name  of  Thomas  was  Judas. 
Or,  bUl  of  sak. 


And  he  says :  I  have  bcrught  thee  from  him.   And 
the  apostle  held  his  peace. 

And  at  dawn  of  the  following  day,  the  apostle 
having  prayed  and  entreated  the  Lord,  said :  I 
go  wherever  Thou  wishest,  O  Lord  Jesus ;  Thy 
will  be  done.  And  he  went  to  Abbanes  the 
merchant,  carrying  nothing  at  all  with  him,  but 
only  his  price.  For  the  Lord  had  given  it  to 
him,  saying :  Let  thy  worth  also  be  with  thee 
along  with  my  grace,  wherever  thou  mayst  go. 
And  the  apostle  came  up  with  Abbanes,  who 
was  carrying  his  effects  into  the  boat.  He 
began  therefore  also  to  carry  them  along  with 
him.  And  when  they  had  gone  on  board  and 
sat  down,  Abbanes  questioned  the  apostle,  say-  * 
ing :  What  kind  of  work  dost  thou  know  ?  And 
he  said  :  In  wood,  ploughs,  and  yokes,  and 
balances,^  and  boats,  and  boats'  oars,  and  masts, 
and  blocks ;  in  stone,  slabs,*  and  temples,  and 
royal  palaces.  And  Abbanes  the  merchant  said 
to  him  :  Of  such  a  workman,  to  be  sure,  we  have 
need.  They  began,  therefore,  to  sail  away.  And 
they  had  a  fair  wind,  and  they  sailed  fast  until 
they  came  to  Andrapolis,  a  royal  city. 

And  having  gone  out  of  the  boat,  they  went 
into  the  city.  And,  behold,  the  voices  of  flute- 
players,  and  of  water  -  organs,  and  trumpets, 
sounding  round  them ;  and  the  apostle  inquired, 
saying  :  What  festival  is  this  in  this  city  ?  And 
those  who  were  there  said  to  him :  The  gods 
have  brought  thee  also,  that  thou  mayst  be 
feasted  in  this  city.  For  the  king  has  an  only- 
begotten  daughter,  and  he  is  now  giving  her  to 
a  husband  in  marriage  :  this  festival,  then,  which 
thou  seest  to-day,  is  the  rejoicing  and  public 
assembly  for  the  marriage.  And  the  king  has 
sent  forth  heralds  to  proclaim  everywhere  that 
all  are  to  come  to  the  marriage,  rich  and  poor, 
bond  and  free,  strangers  and  citizens.  And  if 
any  one  shall  refuse  and  not  come  to  the  mar- 
riage, he  will  be  answerable  to  the  king.^  And 
Abbanes  having  heard,  said  to  the  apostle  :  Let 
us  also  go,  then,  that  we  may  not  offend  the  king, 
and  especially  as  we  are  strangers.  And  he  said : 
Let  us  go.    And  having  turned  into  the  inn,  and 


4  Or,  scales. 

5  i.e.,  monuments. 

^  Comp.  Matt.  xxii.  3-14. 


535 


5^6 


ACTS   OF  THE   HOLY  APOSTLE  THOMAS. 


rested  a  little,  they  went  to  the  marriage.  And 
the  apostle  seeing  them  all  reclining,  reclined  he 
also  in  the  midst.  And  they  all  looked  at  him  as 
a  stranger,  and  coming  from  a  foreign  land.  And 
Abbanes  the  merchant,  as  being  a  lord,  reclined 
in  another  place. 

And  when  they  had  dined  and  drunk,  the 
apostle  tasted  nothing.  Those,  then,  about  him 
said  to  him :  Why  hast  thou  come  hither,  nei- 
ther eating  nor  drinking?  And  he  answered  and 
said  to  them  :  For  something  greater  than  food 
or  even  drink  have  I  come  hither,  even  that  I 
might  accomplish  the  will  of  the  King.  For  the 
heralds  proclaim  the  wishes  of  the  King,  and 
whoever  will  not  hear  the  heralds  will  be  liable  to 
the  judgment  of  the  King.  When,  therefore, 
they  had  dined  and  drunk,  and  crowns  and  per- 
fumes had  been  brought,  each  took  perfume, 
and  one  anointed  his  face,  another  his  cheek,' 
and  one  one  part  of  his  body,  and  another  an- 
other. And  the  apostle  anointed  the  crown  of 
his  head,  and  put  a  little  of  the  ointment  in  his 
nostrils,  and  dropped  it  also  into  his  ears,  and 
applied  it  also  to  his  teeth,  and  carefully  anointed 
the  parts  round  about  his  heart;  and  having 
taken  the  crown  that  was  brought  to  him 
wreathed  of  myrtle  and  other  flowers,  he  put  it 
on  his  head,  and  took  a  branch  of  reed  in  his 
hand,  and  held  it. 

And  the  flute-girl,  holding  the  flutes  in  her 
hand,  went  round  them  all ;  and  when  she  came 
to  the  place  where  the  apostle  was,  she  stood 
over  him,  playing  the  flute  over  his  head  a 
long  time.  And  that  flute-girl  was  Hebrew  by 
race. 

And  as  the  apostle  looked  away  to  the  ground, 
a  certain   one   of  the  wine-pourers  ^  stretched  \ 
forth  his  hand  and  struck  him.     And  the  apos- 
tle, having  raised  his  eyes,  and  regarded  him 
who  had  struck  him,  said  :  My  God  will  forgive 
thee  this  wrong  in  the  world  to  come,  but  in  this 
world  He  will  show  His  wonders,  and  I  shall  j 
soon  see  that  hand  that  stnick  me  dragged  along  I 
by  a  dog.     And  having  thus  spoken,  he  began 
to  sing  and  to  repeat  this  song :  — 

Maiden,  daughter  of  the  light,  in  whom  there 
exists   and    abides   the    majestic   splendour  of, 
kings  ;  and  delightsome  is  the  sight  of  her,  re- 
splendent with  brilliant  beauty.     Her  garments 
are  like  spring  flowers,  and  the  odour  of  a  sweet 
smell   is  given  forth  from  them ;    and   on   the , 
crown  of  her  head  the  king  is  seated,  feeding ' 
with  his  own  ambrosia  those  who  are  seated  be- ' 
side  him  •  and  truth  rests  upon  her  head,  and ' 

with  her  feet ;  and  becom- 

^•er  mouth;  thirty-and-two 

vaises,  and  their  tongue 


is  like  a  curtain  of  the  door  which  is  drawn 
them  who  go  in ;  and  her  neck  is  made  in  t 
likeness  of  the  stairs  which  the  first  Creal 
created ;  and  her  two  hands  signify  and  repi 
sent  the  choral  dance  of  the  blessed  ages,  pi 
claiming  it ;  and  her  fingers  represent  the  pt 
of  the  city.     Her  chamber  lighted  up  breath< 
forth  scent  from  balsam  and  every  perfume,  an 
gives  forth  a  sweet  odour  of  myrrh  and  savour 
herbs ;  and  within  are  strewn  myrtles  and  swed 
smelling  flowers  of  all  kinds ;    and  the  bak 
chambers  are  adorned  with  calamus.^    And  ha 
grodmsmen,  of  whom  the  number  is  seven,  wiioa 
she  has  chosen  for  herself,  surround  her  like  i 
wall ;  and  her  bridesmaids  are  seven,  who  dance 
before  her;  and  twelve  are  they  in  number wb 
minister  before  her  and  are  at  her  bidding,  lu^ 
ing  their  gaze  and  their  sight  upon  the  bnde> 
groom,  that  through  the  sight  of  him  they  mf 
be  enlightened.    And  they  shall  be  with  him  •; 
everlasting  in  that  everlasting  joy,  and  they 
sit  down  in  that  wedding  to  which  the  great 
are  gathered  together,  and  they  shall  abide 
the  festivities  of  which  the  eternals  are  d 
worthy  ;  and  they  shall  be  arrayed  in  royal 
ment,  and  shall  put  on  shining  robes;  and 
joy  and  exultation  both  of  them  shall  be, 
they  shall  glorify  the  Father  of  the 
whose   majestic  light  they  have  received, 
they  have  been  enlightened  by  the  sight  of 
their  Lord,  whose  ambrosial  food  they  have 
ceived,  of  which  there  is  no  failing  at  all; 
they  have  drunk  also  of  the  wine  which  brings 
them  no  thirst,  neither  desire  of  the  flesh; 
they  have  with   the  living   spirit  glorified 
praised  the  father  of  truth  and  the  mother  of 
wisdom. 

And  when  he  had  sung  and  finished  this  sonj^ 
all  who  were  there  present  looked  upon  him  m 
kept  silence,  and  they  also  saw  his  form  changedj 
and  what  had  been  said  by  him  they  did  n* 
understand,  since  he  was  a  Hebrew,  and  «h* 
had  been  said  by  him  had  been  said  in  He 
But  the  flute-girl  alone  heard  all,  for  she 
Hebrew  by  race,  and  standing  off  from  him  d 
played  the  flute  to  the  others ;  but  at 
she  mostly  turned  her  eyes  and  looked,  for  ^ 
altogether  loved  him  as  a  man  of  the  same 
with  herself,  and  he  was  also  beautiful  m  api 
ance  above  all  who  were  there.  And  when 
flute-girl  had  come  to  the  end  of  all  her  ft 
playing,  she  sat  down  opposite  him,  and  lool 
and  gazed  upon  him.  But  he  looked  at  no 
at  all,  neither  did  he  regard  any  one,  but 
kept  his  eyes  on  the  ground,  waiting  until 
should  depart  thence.  And  that  wine-poorti 
that  struck  him  came  down  to  the  fountain  •I 
draw  water ;  and  there  happened  to  be  a  W 

'  Ex.  XXX.  zy.  Cant  iv.  14;  Ezek.  xxvii.  19. 


540 


ACTS   OF  THE   HOLY  APOSTLE  THOMAS, 


and  through  the  grief  and  imposition  which  the 
king  suffered  he  was  grievously  depressed ;  and 
having  sent  for  the  king,  he  said  to  him :  My 
brother  the  king,  I  commend  to  thee  my  house 
and  my  children ;  for  I,  on  account  of  the  insult 
that  has  befallen  thee,  have  been  grieved,  and 
am  dying ;  and  if  thou  do  not  come  down  with 
vengeance  upon  the  head  of  that  magician,  thou 
wilt  give  my  soul  no  rest  in  Hades.  And  the 
king  said  to  his  brother :  During  the  whole  night 
I  have  considered  this,  how  I  shall  put  him  to 
death ;  and  this  has  seemed  good  to  me  —  to 
flay  him  and  bum  him  up  with  fire,  both  him  and 
with  him  the  merchant  that  brought  him. 

And  as  they  were  talking  together,  the  soul 
of  Gad  his  brother  departed.  And  the  king 
mourned  for  Gad  exceedingly,  for  he  altogether 
loved  him.  And  he  ordered  him  to  be  prepared 
for  burial  in  a  royal  and  costly  robe.  And  as 
this  was  being  done,  angels  received  the  soul  of 
Gad  the  king's  brother,  and  took  it  up  into 
heaven,  showing  him  the  places  and  dwellings 
there,  asking  him  :  In  what  sort  of  a  place  dost 
thou  wish  to  dwell  ?  And  when  they  came  near 
the  edifice  of  Thomas  the  apostle,  which  he  had 
built  for  the  king,  Gad,  seeing  it,  said  to  the 
angels,  I  entreat  you,  my  lords,  permit  me  to 
dwell  in  one  of  the  underground  chambers  of 
this  palace.  And  they  said  to  him  :  Thou  canst 
not  dwell  in  this  building.'  And  he  said : 
Wherefore  ?  They  say  to  him  :  This  palace  is 
the  one  which  that  Christian  built  for  thy  brother. 
And  he  said  :  I  entreat  you,  my  lords,  permit 
me  to  go  to  my  brother,  that  I  may  buy  this 
palace  from  him  ;  for  my  brother  does  not  know 
what  it  is  like,  and  he  will  sell  it  to  me. 

Then  the  angels  let  the  soul  of  Gad  go.  And 
as  they  were  putting  on  him  the  burial  robe,  his 
soul  came  into  him.  And  he  said  to  those  stand- 
ing round  him  :  Call  my  brother  to  me,  that  I 
may  beg  of  him  one  request.  Straightway, 
therefore,  they  sent  the  good  news  to  their  king, 
saying  :  Thy  brother  has  come  alive  again.  And 
the  king  started  up,  and  along  with  a  great  mul- 
titude went  to  his  brother,  and  went  in  and  stood 
beside  his  bed  as  if  thunderstruck,  not  being  able 
to  speak  to  him.  And  his  brother  said  :  I  know 
and  am  persuaded,  brother,  that  if  any  one  asked 
of  thee  the  half  of  thy  kingdom,  thou  wouldst 
give  it  for  my  sake  ;  wherefore  I  entreat  thee  to 
grant  me  one  favour,  which  I  beg  of  thee  to  do 
me.  And  the  king  answered  and  said :  And 
what  is  it  that  thou  askest  me  to  do  for  thee  ? 
And  he  said  :  Assure  me  by  an  oath  that  thou 
wilt  grant  it  me.  And  the  king  swore  to  him  : 
Of  what  belongs  to  me,  whatev  er  thou  shalt  ask, 

*  One  MS.  has:  But  if  thou  buy  it,  thou  shalt  live  in  it.  And  he 
said  to  them:  Can  I  buy  it?  And  they  said  to  him:  See  that  thou 
obtain  one  like  this  which  thou  secst,  or  better  if  thou  wilt,  that 
when  thou  comest  hither  again,  thou  mayst  not  be  driven  into  the 
darkness. 


I  will  give  thee.  And  he  says  to  him  :  S 
that  palace  which  thou  hast  in  the  heavens 
the  king  said:  Whence  does  a  palace 
heavens  belong  to  me?  And  he  said 
which  the  Christian  who  is  now  in  the 
whom  the  merchant  bought  from  a  certain 
and  brought  to  thee,  built  for  thee.  And 
was  at  a  loss,  he  says  to  him  again :  I  sp 
that  Hebrew  slave  whom  thou  didst  wish  t 
ish,  as  having  suffered  some  imposition  firoi 
on  account  of  whom  I  also  was  grieved  an< 
and  now  have  come  alive  again. 

Then  the  king,  having  come  to  know, 
stood  about  the  eternal  benefits  that  wen 
ferred  upon  him  and  destined  for  him,  anc 
That  palace  I  cannot  sell  thee,  but  I  pray  t 
go  into  it,  and  dwell  there,  and  become  \ 
to  be  of  its  inhabitants  ;  but  if  thou  really  v 
to  buy  such  a  palace,  behold,  the  man  is 
and  will  build  thee  a  better  than  that* 
having  sent  immediately,  he  brought  out 
prison  the  apostle,  and  the  merchant  wh 
been  shut  up  along  with  him,  saying :  I  e 
thee,  as  a  man  entreating  the  servant  of 
that  thou  wilt  pray  for  me,  and  entrea 
whose  servant  thou  art,  to  pardon  me,  and 
look  what  I  have  done  to  thee,  or  even  '^ 
meant  to  do,  and  that  I  may  be  worthy  to 
inhabitant  of  that  house  for  which  indeed  I 
laboured  nothing,  but  which  thou  labouring 
hast  built  for  me,  the  grace  of  thy  God  w( 
with  thee ;  and  that  I  may  become  a  sen 
also,  and  slave  of  this  God  whom  thou  procla 
And  his  brother,  falling  down  before  the  aj 
said  :  I  entreat  thee,  and  supplicate  befoi 
God,  that  I  may  become  worthy  of  this  m: 
and  service,  and  may  be  allotted  to  Ik 
worthy  of  those  things  which  were  shown  i 
his  angels. 

And  the  apostle,  seized  with  joy,  said  :  I 
ftill  confession  ^  to  Thee,  Lord  Jesus,  that 
hast  revealed  Thy  truth  in  these  men  :  for 
alone  art  a  God  of  truth,  and  not  another 
Thou  art  He  who  kno^vest  all  things  that  aj 
known  to  many  :  Thou  art  He,  Lord,  who 
things  showest  compassion  and  mercy  to 
for  men,  through  the  error  that  is  in  them, 
overlooked  Thee,  but  Thou  hast  not  overk 
them.  And  now,  when  I  am  entreating 
supplicating  Thee,  accept  the  king  and 
brother,  and  unite  them  into  Thy  fold,  h 

2  One  of  the  Mss.  here  ends  the  history  in  these  words: 
he  sent,  and  brought  out  Thomas,  and  said  to  him:  Pardon  i 
have  in  ignorance  been  in  any  way  harsh  to  thee;  and  aiakc 
partakers  of  him  whom  thou  preaches!.  And  the  apostle  say 
rejoice  with  you,  that  you  are  made  partakers  of  His  kingdofl 
he  took  and  cnligluciicJ  ihcm,  having  given  them  the  «as 
grace  in  the  name  of  Father,  and  Son,  and  Holy  Spirit,  to  » 
due  all  glory  and  kingdom  without  end.  And  whei  iher  ^ 
up  straightway  out  of  the  water,  the  Saviour  appeared  to  inoi 
the  apostle  wondered,  and  a  great  light  shone  brighter  than  i 
of  the  SUM.  And  having  confirmed  their  faith,  be  «rot  out,S 
his  way  in  the  Lord. 

3  i.e.,  give  thanks,  as  in  Matt.  xi.  25,  Luke  x.  ax,  etc 


546 


ACTS  OF  THE  HOLY  APOSTLE  THOMAS. 


And  the  apostle  seeing  this,  said  to  them: 
Nothing  strange  or  unusual  has  that  demon 
shown,  but  his  own  nature,  in  which  also  he  shall 
be  burnt  up ;  for  the  fire  shall  consume  him,  and 
the  smoke  of  him  shall  be  scattered  abroad. 
And  he  began  to  say :  O  Jesus  Christ,  the  secret 
mystery  which  has  been  revealed  to  us.  Thou 
art  He  who  disclosest  to  us  all  manner  of  mys- 
teries, who  hast  set  me  apart  from  all  my  com- 
panions, and  who  hast  told  me  three  words  with 
which  I  am  set  on  fire,  and  I  cannot  tell  them 
to  others ;  O  Jesus,  man  slain,  dead,  buried ; 
Jesus,  God  of  God,  and  Saviour  who  bringest 
the  dead  to  life,  and  healest  those  who  are  dis- 
eased ;  O  Jesus,  who  appearest  to  be  in  want, 
and  savest  as  if  in  want  of  nothing,  catching  the 
fishes  for  the  morning  and  the  evening  meal,  and 
establishing  all  in  abundance  with  a  little  bread ; 
Jesus,  who  didst  rest  from  the  toil  of  the  journey 
as  a  man,  and  walk  upon  the  waves  as  God ; ' 
Jesus  Most  High,  voice  arising  from  perfect 
compassion,  Saviour  of  all,  the  right  hand  of  the 
light  overthrowing  him  that  is  wicked  in  his  own 
kind,  and  bringing  all  his  kind  into  one  place ; 
Thou  who  art  only  begotten,  the  first-bom  of 
many  brethren,*  God  of  God  Most  High,  man 
despised  until  now ;  Jesus  Christ,  who  overlook- 
est  us  not  when  we  call  upon  Thee ;  who  hast 
been  shown  forth  to  all  in  Thy  human  life ;  who 
for  our  sakes  hast  been  judged  and  kept  in  prison, 
and  freest  all  that  are  in  bonds ;  who  hast  been 
called  a  deceiver,^  and  who  deliverest  Thine  own 
from  deception  :  I  entreat  Thee  in  behalf  of  those 
standing  and  entreating  Thee,  and  those  that 
believe  in  Thee ;  for  they  pray  to  obtain  Thy 
gifts,  being  of  good  hope  in  Thine  aid,  occupying 
Thy  place  of  refuge  in  Thy  majesty ;  they  give 
audience,  so  as  to  hear  from  us  the  words  that 
have  been  spoken  to  them.  Let  Thy  peace 
come  and  dwell  in  them,  that  they  may  be  puri- 
fied from  their  former  deeds,  and  may  put  off 
the  old  man  with  his  deeds,  and  put  on  the  new 
now  declared  to  them  by  me/ 

And  having  laid  his  hands  on  them,  he  blessed 
them,  saying :  The  grace  of  our  Lord  Jesus  Christ 
be  upon  you  for  ever  !  s  And  they  said,  Amen. 
And  the  woman  begged  of  him,  saying  :  Apostle 
of  the  Most  High,  give  me  the  seal,  that  that  foe 
may  not  come  back  upon  me  again.  Then  he 
made  her  come  near  him  ;  and  putting  his  hand 
upon  her,  he  sealed  her  in  the  name  of  Father, 
and  Son,  and  Holy  Ghost.  And  many  others 
also  were  sealed  along  with  her.  And  the  apostle 
ordered  his  servant*  to  set  out  a  table ;  and  they 


>  Matt.  xiv.  17:  John  xxi.  xz;  JohniT.  6;  Matt  ziv.35. 
'  Rom.  viii.  39. 

3  Matt.  Mvti.  63. 

4  Col .  iii.  ^. 

s  Rom.  XVI.  ao> 
*  Or,  deacon. 


set  out  a  bench  7  which  they  found  diei* 
having  spread  a  linen  cloth  upon  it,  he  p 
the  bread  of  the  blessing.  And  the 
standing  by  it,  said :  Jesus  Christ,  Son  i 
who  hast  deemed  us  worthy  to  communi 
the  Eucharist  of  Thy  sacred  body  and  1 
able  blood,  behold,  we  are  emboldened 
thanksgiving^  and  invocation  of  Thy 
name;  come  now,  and  communicate  i 
And  he  began  to  say :  Come,  perfect  comi 
come,  communion  with  mankind ;  com< 
that  knowest  the  mysteries  of  the  chosi 
come,  Thou  that  communicatest  in  all  tl 
bats  9  of  the  noble  combatant ;  come,  pea 
revealest  the  great  things  of  all  greatness 
Thou  that  disclosest  secrets,  and  makest  i 
things  not  to  be  spoken ;  the  sacred  dovn 
has  brought  forth  twin  young ;  come,  thoi 
mother ;  come,  Thou  who  art  manifest  i 
deeds,  and  givest  joy  and  rest  to  those  « 
united  to  Thee;  come  and  communicat 
us  in  this  Eucharist,  which  we  make  i 
name,  and  in  the  love  '^  in  which  we  are 
in  calling  upon  Thee."  And  having  thu 
he  made  the  sign  of  the  cress  upon  the 
and  broke  it,  and  began  to  distribute  it 
first  he  gave  it  to  the  woman,  saying :  Th 
be  to  thee  for  remission  of  sins,  and  the 
of  everlasting  transgressions.  And  after 
gave  also  to  all  the  others  who  bad  receii 
seal. 

ABOUT  THE  YOUNG  MAN  WHO  KILLED  THE  1 

And  there  was  a  certain  young  man  w 
done  a  nefarious  deed  ;  and  having  come 
apostle,  he  took  the  bread  of  the  Euchai 
his  mouth,  and  his  two  hands  immediate! 
ered,  so  that  he  could  no  longer  bring  t 
his  mouth.  And  those  who  were  prese 
saw  him  told  the  apostle  what  had  haf 
And  he,  having  summoned  him,  said :  1 
my  child,  and  be  ashamed  of  nothing,' 
thou  hast  done,  and  why  thou  hast  come 
for  the  Eucharist  of  the  Lord  has  convicte 
For  this  gracious  gift  coming  to  many  is  es] 
healing  to  those  who  approach  it  throu| 
and  love ;  but  thee  it  has  withered  aw: 
what  has  happened  has  happened  not 
some  working  cause.  And  the  young  m 
had  been  convicted  by  the  Eucharist  of  tl 
came  up,  and  fell  at  the  apostle's  feet,  and 
him,  saying :  An  evil  deed  has  been  d 
me,  yet  I  thought  to  do  something  good. 


7  trvfi^liiKXioVf  which  is  not  Giedc,  is  obvioody  tiie 
seStum. 

s  Or,  Eucharist. 

9  Or,  prizes. 

10  Or,  love-feast. 

"  Or,  in  Thy  calling. 

»  Or,  stand  in  awe  of  no  one. 


ACTS   OF   THE   HOLY   APOSTLE  THOMAS. 


549 


i  that  had  been  said  to  us  beforehand 
ig  Him.' 

le  report  of  him  ran  through  all  the 
countries;  and  all  who  had  persons 
tormented  by  unclean  spirits  brought 
i  they  were  healed.  Some  also  they 
le  road  by  which  he  was  to  pass,  and 
them  all  by  the  power  of  the  Lord.* 
1  all  with  one  accord  who  had  been 
'  him,  with  one  voice  :  Glory  to  Thee, 
lo  givest  Thy  healing  to  all  alike  by 
f  Thy  servant  and  apostle  Thomas, 
ig  in  good  health,  and  rejoicing,  we 
e  that  we  may  be  of  Thy  flock,  and 
ered  among  Thy  sheep;  receive  us, 
O  Lord,  and  consider  not  our  trans- 
and  former  offences  which  we  did,  be- 
orance. 

le  apostle  said :  Glory  to  the  only-be- 
►m  the  Father ;  3  glory  to  the  first-bom 
t)rethren ;  ^  Glory  to  Thee,  the  defender 
T  of  those  who  come  to  Thy  place  of 
rhou  that  sleepest  not,  and  raisest  those 
sleep;  that  livest  and  bringest  to  life 
:  are  lying  in  death ;  O  God  Jesus  Christ, 
le  living  God,  redeemer  and  helper,  re- 
rest  of  all  that  labour  in  Thy  work, 

Luke  xxiv.  46. 
\cts  V.  15. 

HL  39. 


who  affordest  health  to  those  who  for  Thy  name's 
sake  bear  the  burden  of  the  day,  and  the  icy 
coldness  of  the  night;  we  give  thanks  for  the 
gracious  gifts  that  have  been  given  us  by  Thee, 
and  for  the  help  from  Thee  bestowed  upon  us, 
and  Thy  providential  care  that  has  come  upon  us 
from  Thee.  Perfect  these  things  upon  us,  there- 
fore, unto  the  end,  that  we  may  have  confidence 
in  Thee ;  look  upon  us,  because  for  Thy  sake  we 
have  left  our  homes,  and  for  Thy  sake  have  be- 
come strangers  gladly  and  willingly ;  look  upon 
us,  O  Lord,  because  for  Thy  sake  we  have  aban- 
doned our  possessions,  that  we  may  have  Thee 
for  a  possession  that  shall  not  be  taken  away ; 
look  upon  us,  O  Lord,  because  we  have  left  those 
related  to  us  by  ties  of  kindred  m  order  that  we 
may  be  united  in  relationship  to  Thee;  look 
upon  us,  O  Lord,  who  have  Je'.t  our  fathers  and 
mothers,  and  those  that  noridshed  us,  that  we 
may  behold  Thy  Father,  and  be  satisfied  with  His 
divine  nourishment :  look  upon  us,  O  Lord,  be- 
cause for  Thy  sake  we  have  left  our  bodily  yoke- 
fellows,5  and  our  earthly  fruit,  in  order  that  we 
may  share  in  that  intercourse  which  is  lasting 
and  true,  and  bring  forth  true  fruits,  whose  nature 
is  from  above,  the  enjoym;:nt  of  which  no  one 
can  take  away  from  us,  mtn  which  we  abide,  and 
they  abide  with  us. 

s  te.,  wiTM. 


552 


CONSUMMATION   OF  THOMAS  THE  APOSTLE. 


to  be  of  this  opinion,  granted  them  their  own 
will.  And  all  the  brethren  assembled  together 
For  the  blessed  one  had  made  Syphorus '  a  pres- 
byter in  the  mountain,  and  Juzanius  '  a  deacon, 
when  he  was  led  away  to  die.  And  the  Lord 
helped  them,  and  increased  the  faith  by  means 
of  them. 

And  after  a  long  time,  it  happened  that  one 
of  the  sons  of  Misdeus  was  a  demoniac ;  and 
the  demon  being  stubborn,  no  one  was  able  to 
heal  him.  And  Misdeus  considered,  and  said : 
I  shall  go  and  open  the  tomb,  and  take  a  bone  of 
the  apostle's  body,  and  touch  my  son  with  it, 
and  I  know  that  he  will  be  healed.  And  he  went 
to  do  what  he  had  thought  of.  And  the  blessed 
apostle  appeared  to  him,  and  said  :  Thou  didst 
not  believe  in  me  when  alive ;  how  wilt  thou  be- 
lieve in  me  when  I  am  dead  ?    Fear  not.    Jesus 

*  These  names  are  slightly  difierentin  torn  hi  this  paragraph. 


Christ  is  kindly  disposed  to  thee,  through  Hii 
great  clemency.  And  Misdeus,  when  he  did 
not  find  the  bbnes  (for  one  of  the  brethren  had 
taken  them,  and  carried  them  into  the  regions 
of  the  West'),  took  some  dust  fix)m  where tbe 
bones  had  lain,  and  touched  his  son  with  it,  and 
said :  I  believe  in  Thee,  Jesus,  now  when  he  has 
left  me  who  always  afHicts  men,  that  they  may 
not  look  to  Thy  light  which  giveth  understand- 
ing, O  Lord,  kind  to  men.  And  his  son  being 
healed  in  this  manner,  he  met  with  the  rest  of 
the  brethren  who  were  under  the  rule  of  Sypho* 
rus,  and  entreated  the  brethren  to  pray  for  hii% 
that  he  might  obtain  mercy  from  our  Lord  Jesa 
Christ ;  to  whom  be  glory  for  ever  and  evcL^ 
Amen. 


3  Abdias:  and  buried  them  in  the  city  of  E 
lator  cites  the  readings  of  Pieudo*Abdias,  as  given  by 
(from  Fabridus) ,  as  those  of  *'  Abdias."    The  same  form  of  i 
appears   in   the  footnotes  to   the  MaHjrdom  ff 

pp- 553-557.— R-l 


554 


MARTYRDOM   OF  THE  APOSTLE  BARTHOLOMEW. 


a  demoniac  set  to  work  to  cry  out :  Apostle  of 
the  Lord,  Bartholomew,  thy  prayers  are  burning 
me  up.  Then  said  the  aposde  to  him :  Hold 
thy  peace,  and  come  out  of  him.  And  that  very 
hour,  the  man  who  had  suffered  from  the  demon 
for  many  years  was  set  free. 

And  Polymius,  the  king  of  that  country,  hap- 
pened to  be  standing  opposite  the  apostle ;  and 
he  had  a  daughter  a  demoniac,  that  is  to  say,  a 
lunatic.  And  he  heard  about  the  demoniac  that 
had  been  healed,  and  sent  messengers  to  the 
apostle,  saying :  My  daughter  is  grievously  torn ; 
I  implore  thee,  therefore,  as  thou  hast  delivered 
him  *  who  suffered  for  many  years,  so  also  to 
order  my  daughter  to  be  set  free.  And  the 
apostle  rose  up,  and  went  with  them.  And  he 
sees  the  king's  daughter  bound  with  chains,  for 
she  used  to  tear  in  pieces  all  her  limbs ;  and  if 
any  one  came  near  her,  she  used  to  bite,  and  no 
one  dared  to  come  near  her.  The  servants  say 
to  him  :  And  who  is  it  that  dares  to  touch  her  ? 
The  apostle  answered  them :  Loose  her,  and  let 
her  go.  They  say  to  him  again  :  We  have  her 
in  our  power  when  she  is  bound  with  all  our 
force,  and  dost  thou  bid  us  loose  her?  The 
apostle  says  to  them  :  Behold,  I  keep  her  enemy 
bound,  and  are  you  even  now  afraid  of  her?  Go 
and  loose  her ;  and  when  she  has  partaken  of 
food,  let  her  rest,  and  early  to-morrow  bring  her 
to  me.  And  they  went  and  did  as  the  apostle 
had  commanded  them ;  and  thereafter  the  demon 
was  not  able  to  come  near  her. 

Then  the  king  loaded  camels  with  gold  and 
silver,  precious  stones,  pearls,  and  clothing,  and 
sought  to  see  the  apostle ;  and  having  made 
many  efforts,  and  not  found  him,  he  brought 
everything  back  to  his  palace.  j 

And  it  happened,  when  the  night  had  passed,  i 
and  the  following  day  was  dawning,  the  sun  hav- 
ing risen,  the  apostle  appeared  alone  with  the 
king  in  his  bed-chamber,  and  said  to  him  :  Why  ! 
didst  thou  seek  me  yesterday  the  whole  day  with 
gold  and  silver,  and  precious  stones,  pearls,  and 
raiment  ?  For  these  gifts  those  persons  long  for 
who  seek  earthly  things ;  but  I  seek  nothing 
earthly,  nothing  carnal.  Wherefore  I  wish  to 
teach  thee  that  the  Son  of  God  deigned  to  be 
bom  as  a  man  out  of  a  virgin's  womb.  He  was 
conceived  in  the  womb  of  the  virgin ;  He  took 
to  Himself  her  who  was  always  a  virgin,  having 
within  herself  Him  who  made  the  heaven  and 
the  earth,  the  sea,  and  all  that  therein  is.  He, 
bom  of  a  virgin,  like  mankind,  took  to  Himself 
a  beginning  in  time.  He  who  has  a  beginning 
neither  of  times  nor  days ;  but  He  Himself  made 
*         '*      ^ni  everything  created,  whether 

^^^    And  as  this  virgin 
•«TOig  her  vir- 


ginity, vowed  a  vow'  to  the  Lord  God.  lai 
she  was  the  first  who  did  so.  For,  fioiB  the 
time  that  man  existed  fh>m  the  beginning  of  the 
world,  no  woman  made  a  vow  of  this  oaode  of 
life ;  but  she,  as  she  was  the  first  among  vonen 
who  loved  this  in  her  heart,  said,  I  offer  to  Thee^ 
O  Lord,  my  virginity.  And,  as  I  have  sud  to 
thee,  none  of  mankind  dared  to  speak  tfaiswoni; 
but  she  being  called  for  the  salvation  of  di^i 
observed  this  —  that  she  might  renuunariisi 
through  the  love  of  God,  pure  and  uodefiU 
And  suddenly,  when  she  was  shut  up  in  hff 
chamber,  the  archangel  Gabriel  appeared,  gte 
ing  like  the  sun ;  and  when  she  was  tended  tf 
the  sight,  the  angel  said  to  her.  Fear  not,  Minj 
for  thou  hast  found  favour  in  the  sight  of  v 
Lord,  and  thou  shalt  conceive.  And  she  ctf 
off  fear,  and  stood  up,  and  said.  How  shall  di 
be  to  me,  since  I  know  not  man?  The 
answered  her.  The  Holy  Ghost  shall  come 
thee,  and  the  power  of  the  Most  High  shall 
shadow  thee;  wherefore  also  that  holy 
which  is  bora  of  thee  shall  be  called  Son 
God.3  Thus,  therefore,  when  the  angel  had 
parted  from  her,  she  escap>ed  the  temptation 
the  devil,  who  deceived  the  first  man  whet 
rest.  For,  having  tasted  of  the  tree  of 
ence,  when  the  woman  said  to  him,  Eat,  he 
and  thus  the  first  man  was  cast  out  of 
and  banished  to  this  life.  From  him  ha^t 
bom  the  whole  human  race.  Then  the  Sol 
God  having  been  bom  of  the  virgin,  and 
become  perfect  man,  and  having  been  ba; 
and  after  His  baptism  having  fasted  forty 
the  tempter  came  and  said  to  Him :  If  thoa 
the  Son  of  God,  tell  these  stones  to  bccoae 
loaves.  And  He  answered  :  Not  on  bread  ak* 
shall  man  hve,  but  by  every  word  of  God.*  IT* 
therefore  the  devil,  who  through  eating  bad  c* 
quered  the  first  man,  was  conquered  through  M 
fasting  of  the  second  man ;  and  as  he 
want  of  self-restraint  had  conquered  the 
man,  the  son  of  the  virgin  earth,  so  ^t 
conquer  through  the  fasting  of  the  second  A 
the  Son  of  the  Virgin  Mary. 

The  king  says  to  him  :  i^d  how  is  it  that 
saidst  just  now  that  she  was  the  first  virgin 
whom  was  bom  God  and  man?    And  the 
tie  answered :  I  give  thanks  to  the  Lord 
thou  hearest  me  gladly.     The  first  man, 
was  called  Adam ;  he  was   formed  out  of 
earth.     And  the  earth,  his  mother  out  of 
he  was,  was  virgin,  because  it  had  neither 
polluted  by  the  blood  of  man  nor  opened 
the  burial  of  any  one.    The  earth,  then,  was 
the  virgin,  in  order  that  he  who  conquered 

*  Or,  prayed  a  prayer. 

3  Comp.  Luke  i.  36-38.  Abdias  goes  on :  He  then,  after  w' 
suffered  Himself  to  be  tempted  bv  that  devfl  who  bad  OMfCOi 
first  man,  persuading  him  to  eat  01  the  tree  foibiddni  bf  Goi 

4  Comp.  Luke  tv.  1-13. 


MARTYRDOM   OF  THE  APOSTLE   BARTHOLOMEW. 


557 


they  set  about  weeping  and  making  accusations  ' 
before  the  king.  Then  King  Astreges  in  a  rage 
sent  a  thousand  armed  men  along  with  those 
priests,  in  order  that,  wherever  they  should  find 
the  apostle,  they  might  bring  him  to  him  bound. 
And  when  they  had  done  so,  and  found  him,  and 
brought  him,  he  says  to  him :  Art  thou  he  who 
has  perverted  my  brother  from  the  gods  ?  To 
whom  the  apostle  answered :  I  have  not  per- 
verted him,  but  have  converted  him  to  God. 
The  king  says  to  him  :  Art  thou  he  who  caused 
our  gods  to  be  broken  in  pieces  ?  The  apostle 
says  to  him :  I  gave  power  to  the  demons  who 
were  in  them,  and  they  broke  in  pieces  the 
dumb  and  senseless  idols,  that  all  men  might  be- 
lieve in  God  Almighty,  who  dwelleth  in  the 
heavens.  The  king  says  to  him :  As  thou  hast 
made  my  brother  deny  his  gods,  and  believe  in 
Ay  God,  so  I  also  will  make  you  reject  thy  God 
and  believe  in  my  gods.  The  apostle  says  to 
him :  If  I  have  bound  and  kept  in  subjection 
tiie  god  which  thy  brother  worshipped,  and  at 
my  order  the  idols  were  broken  in  pieces,  if  thou 
also  art  able  to  do  the  same  to  my  God,  thou 
canst  persuade  me  also  to  sacrifice  to  thy  gods  ^ 
but  if  thou  canst  do  nothing  to  my  God,  I  will 
break  all  thy  gods  in  pieces ;  but  do  thou  believe 
m  my  God. 

And  when  he  had  thus  spoken,  the  king  was 

■mformed  that  his  god  Baldad  >  and  all  the  other 

idols  had  fallen  down,  and  were  broken  in  pieces. 

Then  the  king  rent  the  purple  in  which  he  was 

.  dothed,  and  ordered  the  holy  apostle  Bartholo- 

<  Lit..  caUing  out. 

■  AbdiaB  calu  him  Vnaldatb. 


mew  to  be  beaten  with  rods ;  and  after  having 
been  thus  scourged,  to  be  beheaded. 

And  innumerable  multitudes  came  fi*om  all 
the  cities,  to  the  number  of  twelve  thousand, 
who  had  believed  in  him  along  with  the  king ; 
and  they  took  up  the  remains  of  the  apostle  with 
singing  of  praise  and  with  all  glory,  and  they  laid 
them  in  the  royal  tomb,  and  glorified  God.  And 
the  king  Astreges  having  heard  of  this,  ordered 
him  to  be  thrown  into  the  sea ;  and  his  remains 
were  carried  into  the  island  of  Liparis. 

And  it  came  to  pass  on  the  thirtieth  day  aftei 
the  apostle  was  carried  away,  that  the  king  As- 
treges was  overpowered  by  a  demon  and  misera- 
bly strangled ;  and  all  the  priests  were  strangled 
by  demons,  and  perished  on  account  of  their 
rising  against  3  the  apostle^  and  thus  died  by  an 
evil  fate. 

And  there  was  great  fear  and  trembling,  and 
all  came  to  the  Lord,  and  were  baptized  by 
the  presbyters  who  had  been  ordained  by  the 
holy  apostle  Bartholomew.  And  according  to 
the  commandment  of  the  apostle,  all  the  clergy 
of  the  people  made  King  Polymius  bishop ;  and 
in  the  name  of  our  Lord  Jesus  Christ  he  re- 
ceived the  grace  of  healing,  and  began  to  do 
signs.  And  he  remained  in  the  bishopric  twenty 
years ;  and  having  prospered  in  all  things,  and 
governed  the  church  well,  and  guided  it  in  right 
opinions,^  he  fell  asleep  in  peace,  and  went  to 
the  Lord :  to  whom  be  glory  and  strength  for 
ever  and  ever.    Amen. 


3  Or  it  may  mean:  that  the  apostle  might  be  established. 

4  Or,  in  orthodoxy. 


ACTS    OF    THE    HOLY    APOSTLE    THADDiEUS^ 


ONE  OF  THE  TWELVE.' 


LsBBiCUS,  who  also  is  Thaddaeus,  was  of  the 
city  of  Edessa — and  it  is  the  metropolis  of 
Osroene,  in  the  interior  of  the  Armenosjrrians 
—  an  Hebrew  by  race,  accomplished  and  most 
learned  in  the  divine  writings.  He  came  to 
Jerusalem  to  worship  in  the  days  of  John  the 
Baptist;  and  having  heard  his  preaching  and 
seen  his  angelic  life,  he  was  baptized,  and  his 
name  was  c^ed  Thaddaeus.  And  having  seen 
the  appearing  of  Christ,  and  His  teaching,  and 
His  wonderful  works,  he  followed  Him,  and  be- 
came His  disciple ;  and  He  chose  him  as  one 
of  the  twelve,  the  tenth  apostle  according  to  the 
Evangelists  Matthew  and  Mark. 

In  those  times  there  was  a  governor  of  the 
city  of  Edessa,  Abgarus  by  name.  And  there 
having  gone  abroad  the  fame  of  Christ,  of  the 
wonders  which  He  did,  and  of  His  teaching, 
Abgarus  having  heard  of  it,  was  astonished,  and 
desired  to  see  Christ,  and  could  not  leave  his 
city  and  government.  And  about  the  days  of 
the  Passion  and  the  plots  of  the  Jews,  Abgarus, 
being  seized  by  an  incurable  disease,  sent  a  letter 
to  Christ  by  Ananias  the  courier,'  to  the  follow- 
ing effect :  —  To  Jesus  3  called  Christ,  Abgarus 
the  governor  of  the  country  of  the  Edessenes, 
an  unworthy  slave.  The  multitude  of  the  won- 
ders done  by  thee  has  been  heard  of  by  me,  that 
thou  healest  the  blind,  the  lame,  and  the  para- 
lytic, and  curest  all  the  demoniacs ;  and  on  this 
account  I  entreat  thy  goodness  to  come  even  to 
us,  and  escape  from  the  plottings  of  the  wicked 
Jews,  which  through  envy  they  set  in  motion 
against  thee.  My  city  is  small,  but  large  enough 
for  both.  Abgarus  enjoined  Ananias  to  take  ac- 
curate account  of  Christ,  of  what  appearance 
He  was,  and  His  stature,  and  His  hair,  and  in 
a  word  everything. 

And  Ananias,  having  gone  and  given  the  letter, 
was  carefully  looking  at  Christ,  but  was  unable 

*  [Cisrioiuly  enough,  the  Vienna  ms.  has  in  the  title:  "one  of 
dw  aevcaftr*"  instead  of  "  ooe  of  the  twelve."  The  same  confusion 
•dMijB  PMi  ■■hiiM*  aT  Fiia^bius  and  JcRwie.  —  R.] 

I  in  Kosdnus  (f/tst.  Bed., 
Mm  daims  that  he  had  seen 


to  fix  Him  in  his  mind.  And  He  knew  as  tall 
ing  the  heart,  and  asked  to  wash  EQmself ;  fli 
a  towel  ^  was  given  Him ;  and  when  He  U 
washed  Himself,  He  wiped  His  fece  with 
And  His  image  having  been  imprinted  upon] 
hnen.  He  gave  it  to  Ananias,  saying :  Give 
and  take  back  this  message,  to  him  that 
thee  :  Peace  to  thee  and  thy  city !  Fot 
of  this  I  am  come,  to  suffer  for  the  worid,  nil 
rise  again,  and  to  raise  up  the  fore&then. 
after  I  have  been  taken  up  into  the 
shall  send  thee  my  disciple  Thaddaeus,  triioi 
enlighten  thee,  and  guide  thee  into  all  die 
both  thee  and  thy  city. 

And  having  received  Ananias,  and  fiillen 
and  adored  &e  hkeness,  Abgarus  was  cmcd^ 
his  disease  before  Thaddaeus  came. 

And  after  the  passion,  and  the  resaned^ 
and  the  ascension,  Thaddaeus  went  to  Abprij 
and  having  found  him  in  health,  he  gave  hnn  i 
account  of  the  incarnation  of  Christ,  and  bi| 
tized  him,  with  all  his  house.  And  ha\'ing  ii 
structed  great  multitudes,  both  of  Hebrews  to 
Greeks,  Syrians  and  Armenians,  he  baptized  tha 
in  the  name  of  the  Father,  and  Son,  and  Hd 
Spirit,  having  anointed  them  with  the  holy  pe 
fume ;  and  he  communicated  to  them  of  then 
defiled  mysteries  of  the  sacred  body  and  blo« 
of  our  Lord  Jesus  Christ,  and  delivered  to  the 
to  keep  and  observe  the  law  of  Moses,  and  ] 
give  close  heed  to  the  things  that  had  been  si 
by  the  apostles  in  Jerusalem.  For  year  by  J« 
they  came  together  to  the  passover,  and  agi 
he  imparted  to  them  the  Holy  Spirit 

And  Thaddaeus  along  with  Abgarus  destroy 
idol-temples  and  built  churches ;  ordained  i 
bishop  one  of  his  disciples,  and  presb>teis,H 
deacons,  and  gave  them  the  rule  of  the  psalnw 
and  the  holy  Htturgy.  And  having  left  them,' 
went  to  the  city  of  Amis,  great  metropolis  d^ 
Mesechaldeans  and  Syrians,  that  is,  of  Meso(jj 
tamia-Syria,  beside  the  river  Tigris.  And 
having  gone  into  the  synagogue  of  the  Jews 
with  his  disciples  on  the  Sabbath-day,  after 

4  Lit.,  doubled  in  four. 


ACTS   OF  THE   HOLY  APOST.LE  AND  EVANGELIST 

JOHN   THE   THEOLOGIAN. 


ABOUT  HIS  EXILE  AND   DEPARTURE. 


When  Agrippa,  whom,  on  account  of  his 
plotting  against  Peace,  they  stoned  and  put  to 
death,  was  king  of  the  Jews,  Vespasian  Caesar, 
coming  with  a  great  army,  invested  Jerusalem ; 
and  some  prisoners  of  war  he  took  and  slew, 
others  he  destroyed  by  famine  in  the  siege,  and 
most  he  banished,  and  at  length  scattered  up 
and  down.  And  having  destroyed  the  temple, 
and  put  the  holy  vessels  on  board  a  ship,  he  sent 
them  to  Rome,  to  make  for  himself  a  temple  of 
peace,  and  adorned  it  with  the  spoils  of  war. 

And  when  Vespasian  was  dead,  his  son  Do- 
mitian,  having  got  possession  of  the  kingdom, 
along  with  his  other  wrongful  acts,  set  himself 
also  to  make  a  persecution  against  the  righteous 
men.  For,  having  learned  that  the  city  was  filled 
with  Jews,  remembering  the  orders  given  by  his 
father  about  them,  he  purposed  casting  them  all 
out  of  the  city  of  the  Romans.  And  some  of 
the  Jews  took  courage,  and  gave  Domitian  a 
book,  in  which  was  written  as  follows  :  — 

O  Domitian,  Caesar  and  king  of  all  the  world, 
as  many  of  us  as  are  Jews  entreat  thee,  as  sup- 
pliants we  beseech  of  thy  power  not  to  banish 
us  from  thy  divine  and  benignant  countenance  ; 
for  we  are  obedient  to  thee,  and  the  customs, 
and  laws,  and  practices,  and  policy,  doing  wrong 
in  nothing,  but  being  of  the  same  mind  with  the 
Romans.  But  there  is  i  new  and  strange  nation, 
neither  agreeing  with  other  nations  nor  consent- 
ing to  the  religious  observances  of  the  Jews,  un- 
circumcised,  inhuman,  lawless,  subverting  whole 
houses,  proclaiming  a  man  as  God,  all  assem- 
bling together  *  under  a  strange  name,  that  of 
Christian.  These  men  reject  God,  paying  no 
heed  to  the  law  given  by  Him,  and  proclaim  to 
be  the  Son  of  God  a  man  bom  of  ourselves, 
Jesus  by  name,  whose  parents  and  brothers  and 
all  his  family  have  been  connected  with  the 
Hebrews ;  whom  on  account  of  his  great  blas- 
nv  anA  iiw  wickcd  fooleries  we  gave  up  to 


:   who  is  present   to 
I  will  bear  the  inters 


the  cross.  And  they  add  another  blaspl 
lie  to  their  first  one :  him  that  was  nailed 
and  buried,  they  glorify  as  having  risen  from 
dead;  and,  more  than  this,  they  falsely 
that  he  has  been  taken  up  by '  clouds  into 
heavens. 

At  all  this  the  king,  being  affected  with 
ordered  the  senate  to  publish  a  decree  that 
should  put  to  death  all  who  confessed 
selves  to  be  Christians.     Those,  then,  who 
found  in  the  time  of  his  rage,  and  who 
the  fruit  of  patience,  and  were  crowned  in 
triumphant  contest  against  the  works  of  the 
received  the  repose  of  incorruption. 

And  the  fame  of  the  teaching  of  John 
spread  abroad  in  Rome  ;  and  it  came  to  the 
of  Domitian  that  there  was  a  certain  Hebrew 
Ephesus,  John  by  name,  who  spread  a 
about  the  seat  of  empire  of  the  Romans,  sa] 
that  it  would  quickly  be  rooted  out,  and  that 
kingdom  of  the  Romans  would  be  given  over 
another.     And  Domitian,  troubled  by  what 
said,  sent  a  centurion  with  soldiers  to  seize  J 
and  bring  him.     And  having  gone  to  Epl 
they  asked  where  John  lived.     And  ha\ing 
up  to  his  gate,  they  found  him  standing 
the  door ;  and,  thinking  that  he  was  the 
they  inquired  of  him  where  John  lived.    And 
answered  and  said  :  I  am  he.    And  they,  d< 
ing  his  common,  and  low,  and  poor  ap 
were  filled  with  threats,  and  said :  Tell  us 
truth.     And  when  he  declared  again  that  he 
the  man  they  sought,  the  neighbours  m( 
bearing  witness  to  it,  they  said  that  he  was  to 
with  them  at  once  to  the  king  in  Rome. 
urging  them  to  take  provisions  for  the  } 
he  turned  and  took  a  few  dates,  and  si 
went  forth. 

And  the  soldiers,  having  taken  the  public 
veyances,  travelled  fast,  having  seated  him  in 
midst  of  them.     And  when  they  came  to 
first  change,  it  being  the  hour  of  break&st, 

•Or,  in. 


ACTS   OF  THE   HOLY  APOSTLE  AND   EVANGELIST  JOHN.     563 


and  the  seat  of  the  ages ;  Thou  who  hast  been 
edled  all  these  for  our  sakes,  that  now  we,  call- 
iDg  upon  Thee  through  these^  may  recognise 
Thine  illimitable  majesty,  presented  to  us  by 
Thy  presence,  that  can  be  seen  only  by  the  pure, 
.necn  in  Thine  only  Son. 

And  having  broken  the  bread,  he  gave  it  to 

UB,  praying  for  each  of  the  brethren,  that  he 

might  be  worthy  of  the  Eucharist  of  the  Lord. 

He  also  therefore,  having  likewise  tasted  it,  said : 

■  To  me  also  let  there  be  a  portion  with  you,  and 

r^  peace,  O  beloved.    And  having  thus  spoken, 

F|^'«nd  confirmed  the  brethren,  he  said  to  Euty- 

^^ches,  also  named  Verus :  Behold,  I  appoint  thee 

minister '  of  the  Church  of  Christ,  and  I  entrust 

thee  the  flock  of  Christ.    Be  mindful,  there- 

:,  of  the  commandments  of  the  Lord ;  and  if 

Tx^'lGhou  shouldst  fall  into  trails  or  dangers,  be  not 

^".afraid :  for  thou  shalt  fall  under  many  troubles, 

id  thou  shalt  be  shown  to  be  an  eminent  wit- 

^iiess  *  of  the  Lord.    Thus,  then,  Verus,  attend  to 

ibe  flock  as  a  servant  ojf  God,  until  the  time 

^■appointed  for  thy  testimony. 

And  when  John  had  spoken  this,  and  more 
than  this,  having  entrusted  to  him  the  flock  of 
^Christ,  he  says  to  him:  Take  some  brethren, 
:.'.with  baskets  and  vessels,  and  follow  me.     And 
*;  Eutyches,  without  considering,^  did  what  he  was 
>.bid.     And  the  blessed  John  having  gone  forth 
*|^fix)m  the  house,  went  outside  of  the  gates,  having 
l:told  the  multitude  to  stand  off"  from  him.     And 
having  come  to  the  tomb  of  one  of  our  brethren, 
^be  told  them  to  dig.     And  they  dug.     And  he 
lys :  Let  the  trench  be  deeper.     And  as  they 
[dug,  he  conversed  with  those  who  had  come  out 
the  house  with  him,  building  them  up,  and 
[Jnmishing  them  thoroughly  into  the  majesty  of 
le  Lord.     And  when  the  young  men  had  fin- 
ished the  trench,  as  he  had  wished,  while  we 
lew^  nothing,  he  takes  off"  the  clothes  he  had 
?  on,  and  throws  them,  as  if  they  were  some  bed- 
ding, into  the  depth  of  the  trench ;  and,  stand- 
[ing  in  only  his  drawers,5  stretched  forth  his 
hands,  and  prayed. 

O  God,  who  hast  chosen  us  for  the  mission  ^ 
f  of  the  Gentiles,  who  hast  sent  us  out  into  the 
world,  who  hast  declared  Thyself  through  the 
mpostles ;  who  hast  never  rested,  but  always  sav- 
jest  from  the  foundation  of  the  world ;  who  hast 
ttade  Thyself  known  through  all  nature ;  who 
bast  made  our  wild  and  savage  nature  quiet  and 
a|  peaceable ;  who  hast  giveYi  Thyself  to  it  when 
yfliirsting  after  knowledge  ;7  who  hast  put  to 

tt  death  its  adversary,  when  it  took  refiige  in  Thee  ; 

i 

'  Or,  deacon. 
^  «  ie.,  martyr. 

-  >  The  other  mss.  has:  not  without  concern. 

4  Or,  saw. 
->  3  The  word  8iypM<riy  is  not  to  be  found  ia  any  of  the  dictionaries. 

FeriuuM  it  is  a  misreading  of  <ia^M«Tpf . 

*  Or,  apostleship. 

'  Lit.,  words  or  reasons. 


who  hast  given  it  Thy  hand,  and  raised  it  from 
the  things  done  in  Hades;  who  hast  shown  it 
its  own  enemy;  who  hast  in  purity  turned  its 
thoughts  upon  Thee,  O  Christ  Jesus,  Lord  of 
things  in  heaven,  and  law  of  things  on  earth,  the 
course  of  things  aerial,  and  guardian  of  things 
etherial,  the  fear  of  those  under  the  earth,  and 
grace  of  Thine  own  people,  receive  also  the  soul 
of  Thy  John,  which  has  been  certainly  deemed 
worthy  by  Thee,  Thou  who  hast  preserved  me 
also  till  the  present  hour  pure  to  Thyself,  and 
free  from  intercourse  with  woman;  who,  when 
I  wished  in  my  youth  to  marry,  didst  appear  to 
me,  and  say,  I  am  in  need  of  thee,  John ;  who 
didst  strengthen  for  me  beforehand  my  bodily 
weakness ;  who,  when  a  third  time  I  wished  to 
marry,  didst  say  to  me  at  the  third  hour,  in  the 
sea,  John,  if  thou  wert  not  mine,  I  would  let  thee 
marry;  who  hast  opened  up  the  sight  of  my 
mind,  and  hast  favoured  my  bodily  ^  eyes ;  who, 
when  I  was  looking  about  me,  didst  call  even 
the  gazing  upon  a  woman  hateful;  who  didst 
deliver  me  from  temporary  show,  and  preserve 
me  for  that  which  endureth  for  ever ;  who  didst 
separate  me  from  the  filthy  madness  of  the  flesh  ; 
who  didst  stop  up  9  the  secret  disease  of  the  soul, 
and  cut  out  its  open  actions ;  who  didst  afflict 
and  banish  him  who  rebelled  in  me ;  who  didst 
establish  my  love  to  Thee  spotless  and  unim- 
paired ;  who  didst  give  me  undoubting  faith  in 
Thee ;  who  hast  drawn  out  for  me  pure  thoughts 
towards  Thee ;  who  hast  given  me  the  due  re- 
ward of  my  works ;  who  hast  set  it  in  my  soul 
to  have  no  other  possession  than  Thee  alone : 
for  what  is  more  precious  than  Thou  ?  Now,  O 
Lord,  when  I  have  accomplished  Thy  steward- 
ship with  which  I  was  entrusted,  make  me 
worthy  of  Thy  repose,  having  wrought  that  which 
is  perfect  in  Thee,  which  is  ineffable  salvatiorf. 
And  as  I  go  to  Thee,  let  the  fire  withdraw,  let 
darkness  be  overcome,  let  the  furnace  be  slack- 
ened, let  Gehenna  be  extinguished,  let  the  an- 
gels follow,  let  the  demons  be  afraid,  let  the 
princes  be  broken  in  pieces,  let  the  powers  of 
darkness  fall,  let  the  places  on  the  right  hand 
stand  firm,  let  those  on  the  left  abide  not,  let 
the  devil  be  muzzled,  let  Satan  be  laughed  to 
scorn,  let  his  madness  be  tamed,  let  his  wrath  be 
broken,  let  his  children  be  trodden  under  foot, 
and  let  all  his  root  be  uprooted ;  and  grant  to 
me  to  accomplish  the  journey  to  Thee,  not  in- 
sulted, not  despitefully  treated,  and  to  receive 
what  Thou  hast  promised  to  those  that  live  in 
purity,  and  that  have  loved  a  holy  life. 

And  gazing  towards  heaven,  he  glorified  God ; 
and  having  sealed  himself  altogether,  he  stood 
and  said  to  us.  Peace  and  grace  be  with  you. 


*  Or,  visible. 
9  Or,  muisle. 


564     ACTS  OF  THE   HOLY  APOSTLE  AND  EVANGELIST  JOHN. 


brethren  1  and  sent  the  brethren  away.  And 
when  they  went  on  the  morrow  they  did  not  find 
him,  but  his  sandals,  and  a  fountain  welling  up. 
And  after  that  they  remembered  what  had  been 
said  to  Peter  by  the  Lord  about  him :  For  what 
does  it  concern  thee  if  I  should  wish  him  to  re- 


main until  I  come?  *  And  they  glorified  Grf 
for  the  miracle  that  had  happened.  And  ianf 
thus  believed,  they  retired  praising  and  Ueaaij 
the  benignant  God ;  because  to  Hun  is  due  ^| 
now  and  ever,  and  to  ages  of  ages.    Amen. 

>  John 


■/ 


574 


REVELATION   OF   ESDRAS. 


And  the  prophet  said:  I  walked  about  with 
Moses  also  on  the  mountain,  and  it  comes  not 
forth  thence.  And  the  angels  said :  We  can  put 
it  forth  through  the  points  of  thy  nails.  And  the^ 
prophet  said :  My  feet  also  have  walked  about 
on  the  altar.  And  the  angels  went  away  without 
having  done  anything,  saying :  Lord,  we  cannot 
get  his  soul.  Then  He  says  to  His  only  begotten 
Son  •  Go  down,  my  beloved  Son,  with  a  great 
host  of  angels,  and  take  the  soul  of  my  beloved 
Esdras.  For  the  Lord,  having  taken  a  great 
host  of  angels,  says  to  the  prophet :  Give  me  the 
trust  which  I  entrusted  to  thee ;  the  crown  has 
been  prepared  for  thee.'  And  the  prophet  said : 
Lord,  if  Thou  take  my  soul  from  me,  who  will 
be  left  to  plead  with  Thee  for  the  race  of  men  ? 
And  God  said :  As  thou  art  mortal,  and  of  the 
earth,  do  not  plead  with  me.  And  the  prophet 
said :  I  will  not  cease  to  plead.  And  God  said  : 
Give  up  just  now  the  trust ;  the  crown  has  been 
prepared  for  thee.  Come  and  die,  that  thou 
mayst  obtain  it.  Then  the  prophet  began  to 
say  with  tears :  O  Lord,  what  good  have  I  done 
pleading  with  Thee,  and  I  am  going  to  fall  down 
into  the  earth  ?  Woe's  me,  woe's  me,  that  I  am 
going  to  be  eaten  up  by  worms  !  Weep,  all  ye 
saints  and  ye  righteous,  for  me,  who  have 
pleaded  much,  and  who  am  delivered  up  to 
death.  Weep  for  me,  all  ye  saints  and  ye  right- 
eous, because  I  have  gone  to  the  pit  of  Hades. 
And  God  said  to  him :  Hear,  Esdras,  my  be- 
loved. I,  who  am  immortal,  endured  a  cross ; 
I  tasted  vinegar  and  gall ;  I  was  laid  in  a  tomb, 
and  I  raised  up  my  chosen  ones  ;  I  called  Adam 
up  out  of  Hades,  that  I  might  save  "^  the  race 
of  men.  Do  not  therefore  be  afraid  of  death  : 
for  that  which  is  from  me  —  that  is  to  say,  the 

*  Comp.  a  Tim.  iv.  8. 

>  The  word  b  wanting  in  the  MS. 


soul — goes  to  heaven ;  and  diat  which  is 
the  eardi — that  is  to  say,  the  body — goes 
the  earthy  from  which  it  was  taken.3  And 
prophet  said :  Woe's  me  !  woe's  me  !  what 
I  set  about?  what  shall  I  do?  I  know 
And  then  the  blessed  Esdras  began  to  say: 
eternal  God,  the  Maker  of  the  ^diole  c 
who  hast  measured  the  heaven  with  a  span, 
who  boldest  the  earth  as  a  handfril,^  who 
upon  the  cherubim,  who  didst  take  the 
Elias  to  the  heavens  in  a  chariot  of  fire,^ 
givest  food  to  all  flesh,  whom  all  things 
and  tremble  at  from  the  £ace  of  Thy 
listen  to  me,  who  have  pleaded  mudi,  and 
to  all  who  transcribe  this  book,  and  have  i 
remember  my  name,  and  honour  my 
give  them  a  blessing  from  heaven;  and 
him  ^  in  all  things,  as  Thou  didst  bless  } 
last,  and  remember  not  his  former  wick 
the  day  of  his  judgment  And  as  many  as 
not  believed  this  book  shall  be  burnt  up 
Sodom  and  Gomorrah.  And  there  came  to 
a  voice,  saying :  Esdras,  my  beloved,  all 
whatever  thou  hast  asked  will  I  give  to  each 
And  immediately  he  gave  up  his  predous 
with  much  honour,  in  the  month  of  Octol 
the  twenty-eighth.  And  they  prepared 
burial  with  incense  and  psalms ;  and  his  pi 
and  sacred  body  dispenses  strength  of  soul 
body  perpetually  to  those  who  have 
him  from  a  longing  desire.  To  whom  is 
glory,  strength,  honour,  and  adoration, 
the  Father,  and  to  the  Son,  and  to  the 
Spirit,  now  and  ever,  and  to  ages  of 
Amen. 


3  Eccles.  xii.  7. 

4  Or,  in  a  measure.     Apox^v  in  the  text  should  be  Spaca. 
Isa.  xl.  I  a  in  the  LXX. 

5  Comp.  I  Kings  ii.  zx;  Ecdus-  xlviii.  o. 

^  So  the  MS.    Perhaps  thtm  would  be  oetter. 


REVELATION  OF  PAUL. 


5.8 1 


of  things  in  heaven,  and  things  in  earth,  and 
things  under  the  earth,  lamented  and  mourned 
with  a  great  lamentation,  but  the  impious  and 
insensate  Jews  did  not  understand;  wherefore 
there  has  been  prepared  for  them  the  fire  ever- 
lasting, and  the  worm  that  dies  not. 

While  he  was  yet  speaking,  there  came  other 
three,  and  saluted  me,  saying :  Welcome,  Paul, 
beloved  of  God,  the  boast  of  the  churches,  and 
model  of  angels.  And  I  asked  :  Who  are  you  ? 
And  the  first  said :  I  am  Isaiah,  whom  Manasseh 
sawed  with  a  wood  saw.'  And  the  second  said : 
I  am  Jeremiah,  whom  the  Jews  stoned,  but  they 
remained  burnt  up  with  everlasting  fire.  And 
the  third  said  :  I  am  Ezekiel,  whom  the  slayers 
of  the  Messiah  pierced ;  all  these  things  have  we 
endured,  and  we  have  not  been  able  to  turn  the 
stony  heart  of  the  Jews.  And  I  threw  myself  on 
my  &ce,  entreating  the  goodness  of  God,  because 
He  had  had  mercy  upon  me,  and  had  delivered 
me  from  the  race  of  the  Hebrews.  And  there 
<:ame  a  voice  saying:  Blessed  art  thou,  Paul, 
beloved  of  God;  and  blessed  are  those  who 
through  thee  have  believed  in  the  name  of  our 
Lord  Jesus  Christ,  because  for  them  has  been 
prepared  everlasting  life. 

While  this  voice  was  yet  speaking,  there  came 
another,  crying :  Blessed  art  thou,  Paul.  And  I 
asked  the  angel:  Who  is  this,  my  lord?  And 
he  said  to  me :  This  is  Noah,  who  lived  in  the 
time  of  the  deluge.  And  when  we  had  saluted 
each  other,  I  asked  him :  Who  art  thou?  And 
he  said  to  me :  J  am  Noah,  who  in  a  hundred 
years  built  the  ark,  and  without  putting  off  the 


s  For  this  traditian,  see  the  Bibk 
Oonp.  Heb.  xL  37. 


^ip4tf  AlMisueh. 


coat  which  I  wore,  or  shaving  my  head ;  more- 
over, I  practised  continence,  and  did  not  come 
near  my  wife ;  and  in  the  hundred  years  ray  coat 
was  not  dirtied,  and  the  hair  of  my  head  was  not 
diminished.  And  I  ceased  not  to  proclaim  to 
men,  Repent,  for,  behold,  a  deluge  is  coming. 
And  no  one  paid  heed ;  but  all  derided  me,  not 
refraining  fix)m  their  lawless  deeds,  until  the 
water  of  the  deluge  came  and  destroyed  them 
all. 

And  looking  away,  I  saw  other  two  from  afar 
off.  And  I  asked  the  angel:  Who  are  these, 
my  lord?  And  he  said  to  me  :  These  are  Enoch 
and  Elias.  And  they  came  and  saluted  me,  say- 
ing :  Welcome,  Paul,  beloved  of  God  !  And  I 
said  to  them:  Who  are  you?  And  Elias  the 
prophet  answered  and  said  to  me :  I  am  Elias 
the  prophet,  who  prayed  to  God,  and  He  caused 
that  no  rain  should  come  down  upon  the  earth 
for  three  years  and  six  months,  on  account  of  the 
unrighteousness  of  the  sons  of  men.  For  often,  of 
a  truth,  even  the  angel  besought  God  on  account 
of  the  rain ;  and'  I  heard,  Be  patient  until  Elias 
my  beloved  shall  pray,  and  I  send  rain  upon  the 
eauth." 

*  Here  die  rOicek]  MS.  abruf>tlT  ends.  The  Syriac  dius  con- 
tinues: — And  He  save  not  until  I  called  upon  Him  anun;  then  He 
gave  unto  them.  But  blessed  art  thou,  O  Paul,  that  thy  eeneration 
and  those  thou  teachest  are  the  sons  of  the  kinedom.  And  know 
thou,  O  PauL  that  every  man  who  believes  through  thee  hath  a  great 
blesnng,  and  a  blessing  is  reserved  for  him.  Then  he  departed  from 
me. 

And  the  anjsel  who  was  with  me  led  me  forth,  and  said  unto  me: 
Lo.  unto  thee  is  given  this  mystery  and  revelation.  As  thou  pl«isest, 
make  it  known  unto  the  sons  of  men.  —  And  then  follow  details  of 
the  depositing  of  the  revelation  under  the  foundation  of  the  house  in 
Tarsus, — details  which  Tischendoif  says  the  translator  of  the  Syriac 
did  not  find  in  his  original.  [The  close  of  the  English  translation 
of  the  Syriac  version  is  given  in  full  by  Tischendorf  (pp.  68,  69) .  It 
varies  greatly  from  the  above  paragraph  in  the  text,  boudes  the  addi- 
tion of  the  d^ails  which  Tischendorf  regards  as  spurious.  —  R.] 


REVELATION    OF    JOHN. 


REVELATION  OF  SAINT  JOHN  THE  THEOLOGIAN. 


After  the  taking  up  of  our  Lord  Jesus  Christ, 
I  John  was  alone  upon  Mount  Tabor/  where  also 
He  showed  us  His  undefiled  Godhead ;  and  as 
I  was  not  able  to  stand,  I  fell  upon  the  ground, 
and  prayed  to  the  Lord,  and  said :  O  Lord  my 
God,  who  hast  deemed  me  worthy  to  be  Thy  ser- 
vant, hear  my  voice,  and  teach  me  about  Thy 
coming.  When  Thou  shalt  come  to  the  earth, 
what  will  happen?  The  heaven  and  the  earth, 
and  the  sun  and  the  moon,  what  will  happen  to 
them  in  those  times?  Reveal  to  me  aU;  for  I 
am  emboldened,  because  Thou  listenest  to  Thy 
servant. 

And  I  spent  seven  days  praying;  and  after 
this  a  cloud  of  light  caught  me  up  from  the  moun- 
tain, and  set  me  before  the  face  of  the  heaven. 
And  I  heard  a  voice  saying  to  me :  Look  up, 
John,  servant  of  God,  and  know.  And  having 
looked  up,  I  saw  the  heaven  opened,  and  there 
came  forth  from  within  the  heaven  a  smell  of 
perfumes  of  much  sweet  odour ;  and  I  saw  an 
exceeding  great  flood  of  light,  more  resplendent 
than  the  sun.  And  again  I  heard  a  voice  say- 
ing to  me :  Behold,  righteous  John.  And  I 
directed  my  sight,  and  saw  a  book  lying,  of  the 
thickness,  me  thought,  of  seven  mountains ;  ^  and 
the  length  of  it  the  mind  of  man  cannot  com- 
prehend, having  seven  seals.  And  I  said :  O 
Lord  my  God,  reveal  to  me  what  is  written  in 
this  book.  And  I  heard  a  voice  saying  to  me  : 
Hear,  righteous  John.  In  this  book  which  thou 
seest  there  have  been  written  the  things  in  the 
heaven,  and  the  things  in  the  earth,  and  the 
things  in  the  abyss,  and  the  judgments  and 
righteousness  of  all  the  human  race.3  And  I 
said :  Lord,  when  shall  these  things  come  to 
pass?  and  what  do  those  times  bring?  And  I 
heard  a  voice  saying  to  me :  Hear,  righteous 
John.*    There  shall  be  in  that  time  abundance 

'  For  the  history  of  the  tradition  that  the  transfiguration  occurred 
on  Mount  Tabor,  see  Robinson's  Researches^  ii.  358. 
^  One  MS.  has:  700  cubits. 

3  MS.  B  adds:  And  they  shall  be  manifested  at  the  consummation 
of  the  age,  in  the  judgment  to  come.  Just  as  the  prophet  Daniel  saw 
the  judgment,  I  sat,  and  the  books  were  opened.  Then  also  shall  the 
twelve  apostles  sit,  judging  the  twelve  tribes  of  Israel.  And  when  I 
heard  this  from  my  Lord,  I  again  asked:  Show  me,  my  Lord,  when 
these  things  shall  come  to  pass,  etc.  [B  is  the  designation  of  a  Paris 
manuscript  dated  1533.  All  the  manuscriots  are  comparatively  re- 
cent; see  Hschendorf,  pp.  xviii.,  xix.  —  R.j 

4  MS.  B  here  inserts  Luke 


XXI.  J  I. 


of  com  and  wine,  such  as  there  hatfa  m 
upon  the  earth,  nor  shall  ever  be  ux 
times  come.  Then  the  ear  of  com  s 
duce  a  half  choenix,'  and  the  bend  of  tl 
shall  produce  a  thousand  clusters,  and  tl 
shall  produce  a  half  jar  of  wine ;  andi 
lowing  year  there  shall  not  be  found  upoi 
of  aU  the  earth  a  half  choenix  of  com  < 
jar  of  wine. 

And  again  I  said :  Lord,  thereafter  i 
Thou  do  ?  And  I  heard  a  voice  saying 
Hear,  righteous  John.  Then  shall  ap 
denier,  and  he  who  is  set  apart  in  the  c 
who  is  called  Antichrist  And  again  I  sai< 
reveal  to  me  what  he  is  like.  And  I 
voice  saying  to  me :  The  appearance  of 
is  dusky ;  ^  the  hairs  of  his  head  are  sh 
darts ;  his  eyebrows  like  a  wild  beast's ; 
eye  hke  the  star  which  rises  in  the  mom 
the  other  like  a  lion's;  his  mouth  ab 
cubit;  his  teeth  span  long;  liis  fing< 
scythes ;  the  print  of  his  feet  of  two  spai 
on  his  face  an  inscription.  Antichrist; 
be  exalted  even  to  heaven,  and  shall 
down  even  to  Hades,  making  false  d 
And  then  will  I  make  the  heaven  brazen 
it  shall  not  give  moisture  ^  upon  the  ear 
I  will  hide  the  clouds  in  secret  places, 
they  shall  not  bring  moisture  upon  tht 
and  I  will  command  the  horns  of  the  ' 
that  the  wind  shall  not  blow  upon  the  ea 

And  again  I  said :  Lord,  and  how  ma 

s  The  choenix  of  com  was  a  man's  daily  allowance.    I 
to  two  pints  according  to  some,  a  pint  and  a  half  accordini 
*  Or,  gloomy. 

7  MS.  B  adds:  And  he  will  love  most  of  all  the  natioa 
brews;  and  the  righteous  shall  hide  themselves,  and  60 
tains  and  caves.  And  he  shall  take  veneeazMX  on  many  0 
eous;  and  blessed  is  he  who  shall  not  beUeve  in  him. 

8  Or,  dew. 

9  To  the  description  of  Antichrist,  MS.  E  adds:  He  I 
hand  a  cup  of  death ;  and  all  that  worship  him  drink  <d  it. 
eye  is  like  the  momine  star,  and  his  left  like  a  lion's: 
was  taken  i>risoner  by  tne  archangel  Michael,  uid  he  vn 
head  from  him.  And  I  was  sent  from  the  bosom  of  my  Fa 
drew  up  the  head  of  the  polluted  one,  and  his  eve  wis 
And  when  they  worship  him,  he  writes  on  their  rignt  hand 
may  sit  with  him  in  tne  outer  fire;  and  for  all  who  ha« 
baptized,  and  have  not  believed,  have  been  reserred  all 
wrath.  And  I  said :  My  Lord,  and  what  miiades  does  be  • 
righteous  John :  He  shall  remove  mountains  and  hills,  ai 
beckon  with  his  polluted  hand.  Come  all  to  me;  and  thixic 
plays  and  deceits  they  will  be  brought  together  to  his  ovn 
will  raise  the  dead,  and  show  in  everything  like  God.  [i 
the  Venice  manuscripts.  —  R.] 


582 


586 


REVELATION  OF  JOHN. 


wilt  Thou  do?  and  what  is  to  become  of  the 
world?  Reveal  to  me  all.  And  I  heard  a 
voice  saying  to  me :  Hear,  righteous  John. 
After  that  there  is  no  pain,  there  is  no  grief,  there 
is  no  groaning ;  there  is  no  recollection  of  evils, 
there  are  no  tears,  there  is  no  envy,  there  is  no 
hatred  of  brethren,  there  is  no  unrighteousness, 
there  is  no  arrogance,  there  is  no  slander,  there 
is  no  bitterness,  there  are  none  of  the  cares  of 
life,  there  is  no  pain  from  parents  or  children, 
there  is  no  pain  from  gold,  there  are  no  wicked 
thoughts,  there  is  no  devil,  there  is  no  death, 
there  is  no  night,  but  all  is  day.'  As  I  said 
before.  And  other  sheep  I  have,  which  are  not 
of  this  fold,  that  is,  men  who  have  been  made  like 
the  angels  through  their  excellent  course  of  life ; 
them  also  must  I  bring,  and  they  will  hear  my 
voice,  and  there  shall  be  one  fold,  one  shepherd.' 
And  again  I  heard  a  voice  saying  to  me :  Be- 
hold, thou  hast  heard  all  these  things,  righteous 

* .  Rer.  viL  17,  xxL  4. 

*  Tohn  z.  x6.  [The  correct  text  of  John  x.  x6  is:  "  one  6ock, 
one  sbepherd'  "  but  it  wm  altered  quite  early.  —  R.] 

s  Le.,  the  things  heard. 
4  Matt.  Yii.  6. 
i  Ps.  cvt  3. 

*  John  xvr.  23. 

7  As  a  specimen  of  the  eschatology  of  these  documents,  Tischen- 
dorf  gires  the  following  extracts  from  the  termination  of  us.  E:  — 

Hear,  ri^teous  John:  All  these  shall  be  assembled,  and  they  shall 
be  in  the  pit  of  lamentation;  and  I  shall  set  my  throne  in  the  place, 
and  shall  sit  with  the  twelre  apostles  and  the  four  and  twenty  caders, 
and  thou  thyself  an  elder  on  account  of  thy  blameless  life;  and  to 
finish  three  wrvices  thou  shalt  receire  a  white  robe  and  am  uniading 
crown  from  the  hand  of  the  Lord,  and  thou  shalt  sit  with  the  four 
and  twenty  elders,  etc.  And  afteif  this  the  angels  shall  come  forth, 
having  a  golden  censer  and  shining  lamps;  and  they  shall  gather 
togetmr  on  the  Lord's  right  hand  thrae  who  have  lived  well,  and  done 
His  will,  and  He  shall  make  them  to  dwell  for  ever  and  ever  in  light 
and  joy,  and  they  iha\\  obtain  life  everlasting.  And  whecf  He  sludl 
separate  the  sheep  from  the  goats,  that  is,  the  nghteous  from  the  sin- 
ners, the  righteous  on  the  right,  and  the  sinners  on  the  left;  then  shall 
He  send  the  angel  Raguel,  saying:  Go  and  sound  the  trumpet  for  the 
angels  of  cold  and  snow  and  ice,  and  bring  together  eveiy  kind  of 


John ;  deliver  them  to  fiuthfiil  men,  t 
also  may  teach  others,  and  not  tiiink  1 
them,3  nor  cast  our  pearls  before  swine, 
chance  they  should  trample  them  with  ti 
And  while  I  was  still  hearing  this  ^ 
cloud  brought  me  down,  and  put  me  o 
Thabor.  And  there  came  a  voice  to  m< 
Blessed  are  those  who  keep  judgmeni 
righteousness  in  all  time.s  And  bless 
house  where  this  description  lies,  as  t 
said.  He  that  loveth  me  keepeth  my  sa 
Christ  Jesus  our  Lord;  to  Him  be 
ever.    Amen.^ 


wrath  upon  those  that  stand  oo  the  left.  Because  I  wi 
them  wnen  they  see  the  ^oiy  of  God,  the  impioos  and 
and  the  priestt  who  did  not  what  was  oominamled.  ^ 
tears,  weep  for  the  sinners.  And  Temeluch  shall  call  oc 
open  the  punishinentS|  thou  keeper  of  the  keys;  open  tb 
open  the  worm  that  dieth  not,  and  the  wicked  dragon; 
Hades;  open  the  darkness:  let  loose  the  fienr  river,  and 
darkness  m  the  depths  of  Hades.  Then  tne  pitiml  si 
their  works,  and  having  no  consolatioo,  shall  go  down 
streams  as  it  were  of  blood.  And  there  is  nooe  to  pity  t 
fiither  to  help,  nor  modier  to  compassionate,  but  rane 
going  against  them,  and  saying:  Ye  poor  wretches,  i 
weeptngT  In  the  world  you  had  no  oompaasioo  on  tl 
did  not  help  them.  And  these  go  away  into  everlasting 
There  yxAi  will  not  be  able  to  bnr  the  si^  of  Him  idio 
the  virgin;  you  lived  unrraenting  in  the  world,  and  yo 
pity,  but  everiasting  punisnment.  And  Temdoch  says 
Rouse  up  the  fat  three-headed  serpent;  sovmd  the  tra 
frightful  wild  beasts  to  gather  them  together  to  feed  apa 
the  sinners) :  to  open  tM  twelve  pla^;ues,  that  all  the  ere 
may  be  brought  t^ether  a^inst  the  impious  and  unrepe 
Temeluch  wiU  gather  togeuer  the  mulntude  of  the  dna 
lack  the  earth;  and  the  earth  will  be  wpih  up  in  diverse 
the  sinners  will  be  melted  in  frightful  punishments.  Tht 
send  Michael,  the  leader  of  His  hosts:  and  having  seak 
Temeluch  shall  strike  them  with  the  precious  cross,  az 
shall  be  brought  together  as  before.  "Hien  their  angels  L 
ceedinfl^y,  them  the  all-holy  VirgiM  and  all  the  saints  we 
and  they  shall  do  them  no  good.  And  Jcrfm  says:  Why 
ners  thus  punished?  And  I  heard  a  voice  saying  n 
walked  in  the  world  each  after  his  own  will,  and  thereic 
thus  punished. 

Blessed  is  the  man  who  reads  the  writing:  blessed  b 
transcribed  it,  and  given  it  to  other  Catholic  cnurches:  bk 
who  fear  God.    Hear,  ye  priests,  and  ye  readers;  bear  ye 


598 


THE  PASSING  OF  MARY. 


the  Sodomites  struck  with  blindness.'  Nothing 
now  is  left  to  us  but  to  perish.  But  when  they 
heard  the  words  of  the  chief  who  had  been  cured 
speaking,  they  believed  in  the  Lord  Jesus  Christ ; 
and  when  he  put  the  palm  over  their  eyes,  they 
recovered  sight.  Five  of  them  remaining  in 
hardness  of  heart  died.  And  the  chief  of  the 
priests  going  forth,  carried  back  the  palm  to  the 
apostles,  reporting  all  things  whatsoever  had 
been  done. 

15.  And  the  apostles,  carrying  Mary,  came  to 
the  place  of  the  Valley  of  Jehoshaphat  which  the 
Lord  had  showed  them ;  and  they  laid  her  in  a 
new  tomb,  and  closed  the  sepulchre.  And  they 
themselves  sat  down  at  the  door  of  the  tomb,  as 
the  Lord  had  commanded  them ;  and,  behold, 
suddenly  the  Lord  Jesus  Christ  came  with  a 
great  multitude  of  angels,  with  a  halo  of  great 
brightness  gleaming,  and  said  to  the  apostles : 
Peace  be  with  you !  And  they  answered  and 
said :  Let  Thy  mercy,  O  Lord,  be  upon  us,  as 
we  have  hoped  in  Thee.*  Then  the  Saviour 
spoke  to  them,  saying:  Before  I  ascended  to 
my  Father  I  promised  to  you,  saying  that  you 
who  have  followed  me  in  the  regeneration,  when 
the  Son  of  man  shall  sit  upon  the  throne  of  His 
majesty,  will  sit,  you  also,  upon  twelve  thrones, 
judging  the  twelve  tribes  of  Israel.^  Her,  there- 
fore, did  I  choose  out  of  the  tribes  of  Israel  by 
the  command  of  my  Father,  that  I  should  dwell 
in  her.  What,  therefore,  do  you  wish  that  I 
should  do  to  her?  Then  Peter  and  the  other 
apostles  said :  Lord,  Thou  didst  choose  before- 
hand this  Thine  handmaid  to  become  a  spotless 
chamber  for  Thyself,  and  us  Thy  servants  to 
minister  unto  Thee.  Before  the  ages  Thou  didst 
foreknow  all  things  along  with  the  Father,  with 
whom  to  Thee  and  the  Holy  Spirit  there  is  one 
Godhead,  equal  and  infinite  power.  If,  there- 
fore, it  were  possible  to  be  done  in  the  presence 

«  Gen.  xix.  xx;  Wisd.  xix.  ij, 
*  Ps.  xxxiii.  aa. 
3  Matt.  xix.  a8. 


of  the  power  of  Thy  grace,  it  had  seemed  to  os 
Thy  servants  to  be  ri^t  that,  just  as  Thou,  hay- 
ing vanquished  death,  reignest  in  glory,  so,  rais- 
ing up  again  the  body  of  Thy  mother,  'Hioa 
shouldst  take  her  with  Thee  in  joy  into  heaven. 

16.  Then  the  Saviour  said :  Let  it  be  accord- 
ing to  your  opinion.  And  He  ordered  the  arch- 
angel Michael  to  bring  the  soul  of  St  Mary. 
And,  behold,  the  archangel  Michael  *  rolled  back 
the  stone  from  the  door  of  the  tomb ;  and  the 
Lord  said :  Arise,  my  beloved  and  my  nearest 
relation  ;  thou  who  hast  not  put  on  corruptioQ 
by  intercourse  with  man,  suffer  not  destmctioo 
of  the  body  in  the  sepulchre.  And  immediately 
Mary  rose  fix)m  the  tomb,  and  blessed  the  Lord, 
and  falling  forward  at  the  feet  of  the  Lord, 
adored  Him,  saying :  I  cannot  render  suffideot 
thanks  to  Thee,  O  Lord,  for  Thy  boundless  ben- 
efits which  Thou  hast  deigned  to  bestow  upon 
me  Thine  handmaiden.  May  Thy  name,  0  R^ 
deemer  of  the  world,  God  of  Israel,  be  blessed 
for  ever. 

1 7.  And  kis^g  her,  the  Lord  went  back,  and 
delivered  her  soul  to  the  angels,  that  they  should 
carry  it  into  paradise.  And  He  said  to  the  apos> 
ties :  Come  up  to  me.  And  when  they  had  come 
up  He  kissed  them,  and  said :  Peace  be  to  yoo! 
as  I  have  always  been  with  you,  so  will  I  be  even 
to  the  end  of  the  world.  And  immediatdyi 
when  the  Lord  had  said  this.  He  was  lifted  19 
on  a  cloud,  and  taken  back  into  heaven,  and  the 
angels  along  with  Him,  carrying  the  blessed 
Mary  into  the  paradise  of  God.  And  the  apos- 
tles being  taken  up  in  the  clouds,  returned  eadi 
into  the  place  allotted  5  for  his  preaching,  telling 
the  great  things  of  God,  and  praising  our  Lord 
Jesus  Christ,  who  liveth  and  reigneth  with  the 
Father  and  the  Holy  Spirit,  in  perfect  unity,  anl 
in  one  substance  of  Godhead,  for  ever  and  ever. 
Amen. 


4  The  other  MS.  has  GabiieL 
«  Lit,  the  lot. 


THE  DECRETALS. 


[TRANSLATED  BY  THE  REV.  S.  D.  F.  SALMOND.] 


{J 


*l 


i 


I-  J 


\^ 


6o6  INTRODUCTORY  NOTICE. 


1 6.  An  EpisUe  of  Telesphorus.  —  False  dates,  patched  fix)m  subsequent  authors,  etc 

1 7.  An  EpisUe  of  Hygintis.  —  Anachronisms,  etc. 

18.  ^  Second  of  the  Same.  —  Stuffed  with  anachronisms,  and  wisely  dated  by  consub  not  ( 

his  age. 

19.  An  Epistle  of  Hus  I,  —  Full  of  absurdities,  and  quotes  "  the  Theodosian  Code  "  1 

20.  A  Second.  —  It  is  addressed  to  Justus,  etc.  Bad  Latin,  and  wholly  imknown  to  antiquit 
though  Baronius  has  tried  to  sustain  it. 

21.  A  Third  Letter,  etc.  —  Addressed  to  Justus,  bishop  of  Vienna.  False  for  the  same  le 
sons. 

22.  An  Epistle  of  Anicetus.  —  Full  of  blunders  as  to  dates,  etc.  Mentions  names,  titles,  aE 
the  like,  unheard  of  till  later  ages. 

23.  An  Epistle  of  Soter.  —  Dated  under  consuls  who  lived  before  Soter  was  bishop  of  Roiw 

24.  A  Second  Letter,  etc.  —  Speaks  of  "  monks,"  "  palls,"  and  other  things  of  later  times;  i 
patched  out  of  writings  of  subsequent  ages,  and  dated  under  consuls  not  his  contemporaries. 

25.  An  Epistle  of  EUutherus.  —  Subject  to  like  objections. 

26.  A  Second  Letter,  etc.  —  Anachronisms. 

2^.  A  Third  letter,  etc.  —  Addressed  to  "  Desiderius,  bishop  of  Vienna."  There  was  no  sod 
bishop  till  the  sixth  century. 

28.-^4  Fourth  Letter,  etc.  —  Quotes  later  authors,  and  is  disproved  by  its  style. 

29.  An  Epistle  of  Zephyrinus.  —  Little  importance  to  be  attached  to  anything  fipom  sodi  1 
source ;  but  Dupin  (who  lived  before  his  bad  character  came  to  light  in  the  writings  of  Hippo^ 
ytus)  convicts  it  of  ignorance,  and  shows  that  it  is  a  patchwork  of  later  ideas  and  writers. 

30.  A  Second  Letter.  —  "  Yet  more  plainly  an  imposture,"  says  Dupin. 

31.  An  Epistle  of  St.  Callistus.  —  What  sort  of  a  "saint"  he  was,  our  readers  are  abe^ 
informed.    This  epistle  is  Hke  the  preceding  ones  of  Zephyrinus. 

32.  ^  Second  Epistle,  etc.  —  Quotes  from  writings  of  the  eighth  century. 

33.  An  Epistle  of  Urban.  —  Quotes  the  Vulgate,  the  Theodosian  Code,  and  Gregory  th 
Fourth. 

34.  An  Epistle  of  Pontianus.  —  Anachronisms. 

Z^.  A  Second  Epistle,  etc,  —  Barbarous  and  impossible. 

36.  An  Epistle  of  Anterus.  —  Equally  impossible ;  stuffed  with  anachronisms. 

37.  An  Epistle  of  Fabianus.  —  Contradicts  the  facts  of  history  touching  Cyprian,  ComcfiD^ 
and  Novatus. 

38.  A  Second  Epistle,  etc,  —  Self-refuted  by  its  monstrous  details  of  mistake  and  the  like. 

39.  A  Third  Epistle,  etc.  —  Quotes  authors  of  the  sixth  century. 

40.  An  Epistle  of  Cornelius,  —  Contradicts  historical  facts,  etc. 

41.  ^  Second  Epistle,  etc,  —  Equally  full  of  blunders.  "But  nothing,"  says  Dupin,  "sho«s 
the  imposture  of  these  two  letters  more  palpably  than  the  difference  of  style  from  those  truly 
ascribed  to  Cornelius  in  Cyprian's  works." 

42.  -^  Third  Letter,  etc,  —  Equally  false  on  its  face.  Dupin,  with  his  usual  candour,  remarks- 
"  We  find  in  it  the  word  *  Mass,*  which  was  unknown  to  the  contemporaries  of  Cornelius." 

43.  An  Epistle  of  Lucius,  —  It  is  dated  six  months  before  he  became  Bishop  of  Rowe,  and 
quotes  authors  who  lived  ages  after  he  was  dead. 

44.  An  Epistle  of  Stephen.  —  "  Filled  with  citations  out  of  subsequent  authors." 

45.  A  Second  Epistle,  etc,  —  Open  to  the  like  objection ;  it  does  not  harmonize  with  the  tiinfi 
to  which  it  is  referred. 

Here  Dupin  grows  weary,  and  winds  up  his  review  as  follows :  — 

"For  like  reasons,  we  must  pass  judgment,  in  like  manner,  on  the  two  Epistles  of  Siztus  II.;  the  two « 
Dionysius ;  the  three  of  St,  Felix  I.  j  the  two  of  Eutychianus ;  one  of  Caius ;  two  of  Marcellinus  and  ^^ 


6io 


THE  EPISTLES  OF  ZEPHYRINUS. 


been  granted  to  this  holy  seat  alone  are  found 
embodied  both  in  the  constitutions  of  the  apos- 
tles'  and  their  successors,  and  in  very  many 
others  in  harmony  with  these.  For  the  apostles 
have  prefixed  seventy*  decrees,  together  with 
very  many  other  bishops,  and  have  appointed 
them  to  be  kept.  For  to  judge  rashly  of  the 
secrets  of  another's  heart  is  sin ;  and  it  is  unjust 
to  reprove  him  on  suspicion  whose  works  seem 
not  other  than  good,  since  God  alone  is  Judge 
of  those  things  which  are  unknown  to  men.  He, 
however,  "  knoweth  the  secrets  of  the  heart,"  * 
and  not  another.  For  unjust  judgments  are  to 
be  guarded  against  by  all,  especiaUy  however  by 
the  servants  of  God.  "  And  the  servant  of  the 
Lord  must  not  strive,"  *  nor  harm  any  one.  For 
bishops  are  to  be  borne  by  laity  and  clergy,  and 
masters  by  servants,  in  order  that,  under  the 
exercise  of  endurance,  things  temporal  may  be 
maintained,  and  things  eternal  hoped  for.  For 
that  increases  the  worth  of  virtue,  which  does  not 
violate  the  purpose  of  religion.    You  should  be 

'This  means  the  seventy-third  apostolic  canon,  in  which  it  is 
ordained  that  episcopal  cases  oe  not  deculed  but  by  superior  bishops, 
councils,  or  the  Roman  pontiff.    [See  note  i,  p.  6ia.1 

'  Another  readins  has  six^,  and  another  mky.  Whatever  be  the 
reading,  it  is  triie  tnat  by  tnese  decrees  are  meant  the  apostolic 
omons:  and  although  their  number  was  only  fifty,  yet,  because  some- 
times several  decrees  are  ccHnprehended  in  one  canon,  there  would  be 
no  inconsistency  between  the  number  of  sixty  or  seventy  apostolic 
decrees  and  the  ntmiber  of  fifty  apostolic  canons  (Sev.  Bin.). 

9  Ps.  xliv.  ax. 

4  t  Tim.  iLfl4. 


earnestly  intent  that  none  of  your  bro 
grievou^y  injured  or  imdone.  Therei 
ought  to  succour  the  oppressed,  and 
them  from  the  hand  of  Uieir  peisea 
order  that  with  the  blessed  Job  you  n 
"  The  blessing  of  him  that  was  ready  t 
will  come  upon  me,  and  I  consoled  die 
heart.  I  put  pn  righteousness,  and  clot 
self  with  a  robe  and  a  diadem,  my  jv 
I  was  eye  to  the  blind,  and  foot  to  tl 
I  was  a  £sither  to  the  poor,  and  the  cause 
knew  not  I  searched  out  most  carefully, 
the  grinders  of  the  wicked,  and  pluc 
spoil  out  of  his  teeth ; "  s  and  so  fort 
therefore,  who  have  been  placed  in  emii 
God,  ought  with  all  your  power  to  cl: 
repel  those  who  prepare  snares  for  bre 
raise  seditions  and  offences  against  the 
it  is  easy  by  word  to  deceive  man,  not 
God.  Therefore  you  ought  to  keep  i 
and  be  on  your  guard  against  them,  ui 
darkness  is  done  away  utterly,  and  the 
star  shines  upon  them,  and  gladnes 
most  holy  brethren.  Given  on  the  20th 
ber,  in  the  consulship  of  the  most  il 
Satuminus  and  Gallicanus.^ 


s  Job  xxix.  13-17,  according  to  the  Vulgate 
6  Or.  GaUus.    But  Satuminus  and  Giultis 
year  198,  while  Victor  was  yet  alive. 


THE  SECOND   EPISTLE. 


TO  THE  BISHOPS  OF   THE  PROVINCE  OF  EGYPT. 


Zephyrinus,  archbishop  of  the  city  of  Rome, 
to  the  most  beloved  brethren  who  serve  the  Lord 
in  Egypt. 

So  great  trust  have  we  received  from  the  Lord, 
the  Founder  of  this  holy  seat  and  of  the  apos- 
tolic church,  and  from  the  blessed  Peter,  chief  of 
the  apostles,  that  we  may  labour  with  unwearied 
affection '  for  the  universal  Church  which  has 
been  redeemed  by  the  blood  of  Christ,  and  aid 
all  who  serve  the  Lord,  and  give  help  to  all  who 
live  piously  by  apostolic  authority.  All  who  will 
live^  piously  in  Christ  must  needs  endure  re- 
proaches from  the  impious  and  aliens,  and  be 
despised  as  fools  and  madmen,  that  they  may  be 
made  better  and  purer  who  lose  the  good  things 
of  time  that  they  may  gain  those  of  eternity.  But 
the  contempt  and  ridicule  of  those  who  afflict 
and  scorn  them  will  be  cast  back  upon  them- 


I  Or,  diligence.     [See  note  a,  p.  6za.] 
3  a  Tim.  li.  94. 


selves,  when  their  abundance  shall  cb 
want,  arid  their  pride  to  confusion. 

I. 

On  the  Spoliation  or  Expulsion  of  certain  Bish 

It  has  been  reported  at  the  seat  of  the  i 
by  your  delegates,'  that  certain  of  our  bi 
bishops  to  wit,  are  being  expelled  fro 
churches  and  seats,  and  deprived  of  tlieii 
and  summoned,  thus  destitute  and  spo 
trial ;  a  thing  which  is  void  of  all  reasc 
the  constitutions  of  the  ap>ostles  and  tl: 
cessors,  and  the  statutes  of  emperors, 
regulations  of  laws,  prohibit  it,  and  the  a 
of  the  seat  of  the  apostles  forbids  it  to  b 

3  By  these  apocrisarii  are  meant  the  deputies  of  the  fa 
their  locum  te*teHtes,9&  it  were,  who  manage  the  a&irs  o( 
hear  the  cases  of  individuals,  and  refer  them  to  the  bish< 
are  therefore  called  a^rtsarit\  i.e.,  responders,  from  ai 
to  respond.  Mention  is  made  of  them  in  Justinian  NovelL 
oporteat  E^iscopos,  chap.  xii.  Albericus  undentaAds  1 
legates  of  the  Pope.    [Note  3.] 


6l2 


THE  EPISTLES  OF  ZEPHYRINUS. 


this  duty  advance  tried  and  learned  men,  that 
ye  may  be  greatly  gladdened  by  their  fellowship 
and  help.  Place  ^e  confidence  of  your  hearts 
without  ceasing  on  the  goodness  of  God,  and  de- 
clare these  and  the  other  divine  words  to  suc- 
ceeding generations :  ''  For  this  is  our  God  for 


ever  and  ever,  and  He  will  guide  us  to  eten 
Given  on  the  7th  Novem^,  in  the  cons 
of  the  most  illustrious  Satuminus  and 
canus.' 

>Pa.xlviiLi4. 

•Or.GaUnt.    [See note s« p. 6ial 


NOTES  BY  THE  AMERICAN  EDITOR. 


1.  The  translator's  reference  to  Canon  73  is  a  mistake,  and  quite  misleading.  See  vc 
Canon  74,  p.  504. 

2.  It  is  worth  while  to  recall  who  and  what  Zephyrinus  was.  See  voL  v.  p.  156,  Eh]ci< 
V. ;  also  same  volume  of  this  series,  p.  157,  Elucidation  VI.  This  unhappy  prelate  was  a 
tic ;  and  his  decrees  and  opinions  are  worthless,  as  Hippolytus  shows.  Hence  this  letter, 
were  it  genuine,  would  be  of  no  value  whatever.  Consult  also  voL  v.  p.  156,  in  EluddatioD 
also  same  volume,  Elucidation  III. 

3.  On  p.  610,  Ep.  2,  sec.  i,  observe  the  reference  to  the  ''statutes  of  Emperors,"  wba 
wily  forger  forgot  himself,  as  if  the  Caesars  of  this  date  had  legislated  for  the  Christian  Q 
On  the  spirit  of  the  ancient  Canons,  refuting  all  these  Decretals,  compare  the  Canons  iji  N 
4,  5,  6,  7,  and  15 ;  of  Constantinople,  2  and  3 ;  of  Ephesus,  8 ;  and  of  Chalcedon,  9  an 
To  these  Canons,  against  the  claims  of  the  Paparchy,  the  Church  of  England  appealed  at 
Restoration. 


6i6 


THE  EPISTLES  OF  POPE  CALUSTU& 


widi  one  mind,  and  one  month,  and  one  acoocd, 
the  Hcty  Triniqr  may  be  glorified  for  ever.  No 
primate,  no  metropolitan,  nor  any  of  the  other 
bishops,  is  at  liberty  to  enter  die  seat  of  another, 
or  to  occupy  a  possession  winch  does  not  pertain 
to  him,  aiKl  which  forms  part  of  the  parish  of 
another  bishop,  at  the  dire^on  of  any  one,  un- 
less he  is  invited  by  him  to  whose  jurisdiction 
it  is  acknowledged  to  belong;  nor  can  he  set 
about  any  arrangement  or  ordinance,  or  judg- 
ment thm,  if  he  wishes  to  keep  the  honour  of 
his  station.  But  if  he  presume  to  do  otherwise, 
he  shall  be  condemned ;  and  not  only  he,  but 
tiiose  who  co-operate  and  agree  with  him :  for 
just  as  the  power  of  making  appointments  (ordt- 
natio)  is  interdicted  in  such  circumstances,  so 
also  is  the  power  of  judging  or  of  disposing  of 
other  matters.  For  if  a  man  has  no  power  to 
appoint,  how  shaU  he  judge?  Without  doubt, 
he  shall  in  no  wise  judge  or  have  power  to  judge : 
for  just  as  another  man's  wife  cannot  intermarry 
with  anyone  (aduiierari)^  nor  be  judged  or  dis- 
posed of  by  any  one  but  by  her  own  husband  so 
long  as  he  liveUi ;  so  neither  can  it  in  anywise 
be  allowed  that  the  wife  of  a  bishop,  by  whom 
undoubtedly  is  meant  his  church  or  paiish,  should 
be  judged  or  disposed  of  by  another  without  his 
(the  bishop's)  judgment  and  good-will  so  long 
as  he  liveth,  or  enjoy  another's  embrace,  that  is, 
his  ordaining.  Wherefore  the  apostle  says :  "The 
wife  is  bound  by  the  law  so  long  as  her  husband 
liveth ;  but  if  he  be  dead,  she  is  loosed  from  the 
law  of  her  husband." '  in  like  manner  also,  the 
spouse  of  a  bishop  (for  the  church  is  called  his 
spouse  and  wife)  is  bound  to  him  while  he  liveth ; 
but  when  he  is  dead  she  is  loosed,  and  may  be 
wedded  to  whomsoever  she  will,  only  in  the  Lord, 
that  is,  according  to  order.  For  if,  while  he  is 
alive,  she  marry  another,  she  shall  be  judged  to 
be  an  adulteress.  And  in  the  same  manner,  he 
too,  if  he  marry  another  of  his  own  will,  shall 
be  held  to  be  an  adulterer,  and  shall  be  deprived 
of  the  privilege  of  communion.  If,  however,  he 
is  persecuted  in  his  own  church,  he  must  flee  to 
another,  and  attach  himself  to  it,  as  the  Lord 
says :  "  If  they  persecute  you  in  one  city,  flee 
ye  into  another."  ^  If,  however,  the  change  be 
made  for  the  sake  of  the  good  of  the  church,  he 
may  not  do  this  of  himself,  but  only  on  the  in- 
vitation of  the  brethren,  and  with  the  sanction 
of  this  holy  seat,  and  not  for  ambition's  sake, 
but  for  the  public  good. 

IV. 

(Of  marriages  among  blood-relations,  and  of  those  who  are 
bom  of  tnem ;  and  of  accusations  which  the  laws  reject) 

Moreover,   marriages  among  blood-relations 
are  forbidden,  since  all  laws,  both  sacred  and 


secdar,  forbid  sodi.    Wherefore  tiie 
not  on^  czpd,  but  even  anatfacmatiie, 
do  so,  and  diose  who  ^xipg  from  tfaem. 
lar  laws,  again,  call  sndi  peisoos  infii 


interdict  tfaem  from  inheriting.    And  ve) 
Allowing  our  fiuhers,  and  keeping  dose  Yni 
footsteps,  brand  sodi  with  infrmy,  aodj 
them  to  be  infeunons,  becanse  they  are 
with  the  stains  of  in£uny.    Neither  txiglht 
admit  diose  men  ex- tfaeir  aocosatiaiis,  that 
lar  laws  reject.     (For  who  doobcs  that 
laws,  when  they  are  not  inconsistent  with 
and  honour,  are  to  be  embraced, 
they  either  forther  the  public  good  or 
authority  of  the  ecdeaastical  office,  and 
it  as  a  help?)    And  we  caD  those 
whom  divine  laws,  and  those  of  the 
bodi  Roman  and  Greek,  name  blood 
and  niiom  diey  admit  to  the  ri^t  of  i 
and  cannot  exclude  from  diat.    MarriagOi 
between  sudi  are  neither  lawfid  nor 
holding  good,  bat  are  to  be  rejected 
if  any  such  are  attempted  in  ra^ 
come  to  be  rescinded  by  apostc^c  am 

V. 

(Of  those  who  ooglit  not  to  be  admitted  to  pftlarW 
txMi,  or  to  bear  witness ;  and  that  evidence  f 
ghren  but  oo  thh^  happcnini^  in  the  pcnoa^ 

Whosoever,  therefore,  has  ix>t  been 
married,  or  has  been  united  without  the 
tide  (doiati  Htulo)  and  the  blessing  of  a 
cannot  by  any  means  bring  a  charge 
priests,  or  those  who  are   hwfully 
bear  witness  against  them,  since  every  one' 
is  polluted  with  the  stain  of  incest  is  ii 
and  is  not  allowed  to  accuse  the  above-i 
And  consequently  not  only  they,  but  ail 
too  who  agree  with  them,  are   to  be  rej< 
and  are  rendered  infamous.     We  hold  thiij 
same  should  also  be  the  case  with  rol 
with  those  who  assault  the  elderly.    The 
of  the  world,  indeed,  put  such  persons  to  * 
but  we,  with  whom  mercy  has  the  first  pjatf^j 
ceive  them  under  the  mark  of  infamy  to 
ance.    That  infamy  also  with  which  they 
stained,  we  are  not  able  to  remove ;  but  0Br< 
sire  is  to  heal  their  souls  by  pubhc  peoil 
and  by  satisfaction  made  to  the  Chuidi: 
public  sins  are  not  to  be  purged  by  secret  i 
rection.     Those,  again,  who  are  suspected] 
the  matter  of  the  right  faith,  should  by  no 
be  admitted  to  prefer  charges  against  po 
and  against  those  of  whose  £auth  there  t 
doubt;   and  such  persons  should  be  hdd 
doubtful  authority  in   matters  of  human  t 
mony.    Their  voice,  consequently,  shonid 
reckoned  invalid  whose  faith  is  doubted; ' 
no  credit  should  be  given  to  those  who  art  W" 
rant  of  the  right  faith.     Accordingly,  in  rit 


6i8 


THE  EPISTLES  OF  POPE  CALLISTUS. 


to  healing  those  of  others  by  preaching,  and  by 
making  offering  to  God.  Thus  the  shedding  of 
tears  moves  the  mind*s  feeling  {passionem).  And 
when  the  satis^tion  is  made  good,  the  mind  is 
turned  aside  from  anger.  For  how  does  that  man 
think  that  mercy  will  be  shown  to  himself,  who 
does  not  forgive  his  neighbour?  If  offences 
abound,  then,  let  mercy  also  abound ;  for  with  the 
Lord  there  is  mercy,  and  with  Him  is  plenteous 
redemption.'  In  the  Lord's  hand  there  is  abun- 
dance of  all  things,  because  He  is  the  Lord  of 
powers  (virtutum)  and  the  King  of  glory.*  For 
the  apostle  says :  ''  All  have  sinned,  and  come 
short  of  the  glory  of  God ;  being  justified  freely 
by  His  grace,  through  the  redemption  that  is  in 
Jesus  Christ :  whom  God  hath  set  forth  to  be  a 
propitiation  through  faith  in  His  blood,  to  de- 
clare His  righteousness  for  the  remission  of  sins 
that  are  past,  through  the  forbearance  of  God ; 
to  declare, '  I  say,'  at  this  time  His  righteousness, 
that  He  might  be  just,  and  the  justifier  of  him 
which  believeth  in  Jesus." ^  And  David  says: 
"  Blessed  are  they  whose  iniquities  are  forgiven, 
and  whose  sins  are  covered."  *  Man,  therefore, 
is  cleansed  of  his  sin,  and  rises  again  by  the 
grace  of  God  though  he  has  fallen,  and  abides 
in  his  first  position,  according  to  the  above-cited 
authorities.  Let  him  see  to  it  that  he  sin  no 
more,  that  the  sentence  of  the  Gospel  may  abide 
in  him :  "  Go,  and  sin  no  more."  5  Whence  the 
aposde  says:  "Let  not  sin  therefore  reign  in 
your  mortal  body,  that  ye  should  obey  the  lusts 
thereof:  neither  yield  ye  your  members  as  in- 
struments of  unrighteousness  unto  sin  :  but  yield 
yourselves  unto  God,  as  those  that  are  alive  from 
the  dead,  and  your  members  as  instruments  of 
righteousness  unto  God.  For  sin  shall  not  have 
dominion  over  you :  for  ye  are  not  under  the 
law,  but  under  grace.    What  then  ?  shall  we  sin 


*  Ps.  cxxx.  7. 

*  P$.  xxiv.  xo. 

3  Rom.  iii.  33-96. 

4  Ps.  xxxiL  X. 
i  John  viu.  zt. 


because  we  are  not  under  the  law,  but  under 
grace?     God  forbid.     Know  ye  not,  that  to 
whom  ye  3rield  yourselves  servants  to  obey,  his 
servants  ye  are  to  whom  ye  obey ;  whether  of 
sin  unto  death,  or  of  obedience  unto  righteous- 
ness?   But  God  be  thanked,  that  ye  were  the 
servants  of  sin ;  but  ye  have  obeyed  fi-om  the 
heart  that  form  of  doctrine  which  was  delivered 
you.     Being  then  made  free  from  sin,  ye  became 
the  servants  of  righteousness.     I  speak  after  the 
manner  of  men."  ^     For  greater  is  the  sin  of  him 
who  judgeth,  than  of  him  who  is  judged.  "  Think- 
est  thou,"  says  the  apostle,  "  O  man,  that  judgest 
them  that  do  such  things,  and  doest  the  same, 
that  thou  shalt  escape  the  judgment  of  God?  or 
despisest  thou  the  riches  of  His  goodness,  and 
forbearance,  and  long-suffering?     Dost  thou  not 
know  that  the  goodness  of  God  leadeth  thee  to 
repentance?    But,  after  thy  hardness  and  int- 
penitent  heart,  thou  treasurest  up  unto  thyself 
wrath  against  die  day  of  wrath  and  revelation  of 
the  righteous  judgment  of  God ;  who  will  ren- 
der to  every  man  according  to  his  deeds:  to 
them  who,  by  patient  continuance  in  welfddi^ 
seek  for  glory,  and  honour,  and  immortali^, 
eternal  life ;  but  unto  them  that  are  contentioo^ 
and  do  not  obey  the  truth,  but  obey  unrig^teooi* 
ness,  indignation  and  wrath,  tribulation  and  as- 
guish,  upon  every  soul  of  man  that  doeth  eH^. 
of  the  Jew  first,  and  also  of  the  Greek :  but  gJcR 
honour,  and  peace,  to  every  man  that  wc^on 
good."  7    My  brethren,  shun  not  only  the  hoMiflg^ 
but  even  the  hearing,  of  the  judgment  that  batf 
mercy ;  for  better  is  mercy  than  all  whole  twmil- 
offerings  and  sacrifices.^    We  have  replied  toyoar 
interrogations  shortly,  because  your  letter  fou«l 
us  burdened  overmuch,  and  preoccupied  wiA 
other  judgments.     Given  on  the  8th  day  of  Oc- 
tober, in  the  consulship  of  the  most  illustriott 
Antonine  and  Alexander."  ^ 


6  Rom.  yi.  xa-x9. 

7  Rora.  iii.  3-xo, 
'  Mark  xii.  33. 

9  In  the  year  999. 


NOTE  BY  THE  AMERICAN  EDITOR. 

See  p.  613,  note  i.    For  Callistus  and  his  times,  see  the  testimony  of  Hippolytas,voL%^ 
pp.  158,  159,  160;  Elucidations  X.,  XI.,  XII.,  XIIL,  XIV.,  XV.    It  must  be  owned  that  Ae' 
forgery  is  better  than  the  genuine  productions  of  this  forerunner  of  the  Popes  of  the  ninth  vA^ 
tenth  centuries.    The  titie  "  Pope,"  in  its  later  sense,  seems  not  inappropriate  to  such « 
character. 


«JO  THE   EPISTLE   OF   POPE   URBAN   FIRST. 


THE    EPISTLES    OF    POPE    PONTIANUS.' 


THE  FIRST  EPISTLE.* 

TO   FEUX    SUBSCRIBONIUS. 

ON  THX  HOWWit  TO  BE  BISTOWSD  ON  PUESIS.  heareth  you,  heareth  me ;  and  he  that  des 

PONmms,  bishop,  to  Felu  Sutecribonius,  l!""' ."'•fP'S?'  "=■  """  '«'  Jal  desponl 

creetiiie  despiseth  Hun  that  sent  me.'    Hence  thi 

Our  heait  is  exceedingly  lejoiccd  with  youi  f  ^  1^  5''!?""'',>1  l>onou,ed  Ai 
goodness,  m  that  von  strife  by  aU  means  in  yout  ""p"  Ihe  Lord  H.mselfu  honoured  whose 
Sower  to  cany  out  the  pracdie  of  holy  reliiion,  F"^""  Ih^  execute.  They  accordingly, « 
Imd  strengthen  sad  and  destitute  biethren  in  happen  to  Ml  are  to  be  raised  up  and  susl 
faith  and  reUgion.  Wherefore  we  implore  the  by  the  faithful.  Jtad  again,  they  ate  not  1 
mercy  of  our  Redeemer,  that  His  giice  may  ""^^  by  the  infamous,  or  the  wicked,, 
support  us  in  all  things,  and  that  He  may  grant  '^^  or  by  the  memben  of  another  se 
us  to  carry  out  m  effect  what  He  has  given  ns  to  "''S'"''-  .  "  ""f  •'».,  ">! >■  atj  to  be  airai 
aspire  after.  In  this  good  thing,  therefore,  the  !'!'  <?«  J*"  f"<^  ■  '"■*«'.  *Jy  »«.'?  1« 
benefits  of  recompeni  are  mjltiplied  just  in  "ijheclr  {a,^lnnganUr)  by  the  chief  pot 
proportion  as  our  seal  for  the  work  increases.  ^  *"?  "'  "i"'  ">  ^  ™S.=?  <>' "»" 
And  because  in  all  these  things  we  need  the  by  seculars  or  by  men  of  evd  hfe.  Not  d 
assistance  of  divine  glace,  we  iSploie  with  con-  lierefore,  is  our  gnef  in  hearaig  that  yea  1 
Slant  prayers  the  clemency  of  Omnipotent  God,  '°  """J  '"  J?"'  btolhe'  '  P»f  "g  away  (J 
that  He  may  bodi  gnmt  is  the  desire  for  these  "*)■.  >'»'  ""'=''  reason  we  beseech  Ma, 
good  works  which  should  ever  be  wrought  by  us,  God  to  console  you  by  the  breathing  W 
and  give  us  power  also  to  perform  them,  and  di-  "'"'].  °'  "'=  |™=.  "?■>  ''"P  !">°  ""*  I""" 
reel  us  in  that  way,  for  the  frait  of  well-doing  -  |:""<?;i>nship  horn  evil  spints  and  pervose  . 
which  way  the  Pastor  of  pastors  declared  Him-  ^f  '<  >"  ■>"'  '°  .I""  "?  '™°''  »'  " 
self  to  be -so  that  ye  my  be  able  to  carry  «<iveniaries  after  his  disease,  do  not  thiJ 
out  through  Him,  without  whom  nothing  can  be  "™S=  •'"'"e'>  l""'  "^  «='',  »  =W  fi 
done,  those  good  works  which  you  have  begun.  T"'  o™  =ounlry-that  is  m  the  Und  o 
Moreover,  with  respect  to  the  priests  of  the  fiird  '""»8-  ^"  '»  '^"  ™'  "»"8S  »'  1">  !>"* 
whom  we  have  hearf  you  aid  against  the  plots  ««"  "1 "  "•."«'  country.  For  the  presmt 
of  wicked  men,  and  whose  cause  you  susuin,  "  '  "journing;  and  to  him  who  sighs  ate 
know  ye  that  in  so  doing  ye  please  God  greatly,  "?':  fatherland,  the  place  of  his  sojounuaji 
who  has  called  them  to  the  iivice  of  Himself,  "»'■  ''J"'""  Plfasa»t  "t  may  seem.  And  « 
and  has  honoured  them  with  so  intimate  a  fel.  l"™  7'«'  «=''  ','>«  '"'>"'»°''.  '«"™8  >*=  1 
lowship  with  Him,  that  through  them  He  accepts  "''"'■  >'.«  '""'  '  '"'''  "J"  8™«?=  ''"  "'  '" 
the  oblations  of  others,  and  pardons  their  sins,  oppression  rising.  And  this  happens  by  1 
and  reconciles  them  with  Him  They  also  make  -ondeiful  dispensation  of  Almighty  God, 
the  body  of  the  Loid  with  their  own  mouthOlr.-  »"•"  """•  »>"'=  ""= '"?  f*  '"'°.'°  '°^^ 
/»7-o  m  nrpu,  Domini  cm/iiiuni),  and  give  it  P"!?"  ""»''?  "'l"  'f  ,  '"'I'  y^  ""w"""  * 
to  the  people.  For  of  them  it  is  said  :  He  that  'tself  through  the  tribulations  which  it  Imjto 
hurteth  you.  hurteth  me  i  and  he  that  doeth  you  ""4,  """.""^  ??"'  »»?  ^  >o  much  iht  » 
an  injury,  shall  receive  again  that  which  he  hath  »"','>■  <!«'»■"«<'  f'om  the  love  of  thiswHd. « 
done  unrighteously.!  And  elsewhere  ;  He  that  's  also  impeUed  while  it  is  called.  ThetefcW 
you  have  begun,  give  heed  to  the  duty  of  w 

'i,u.bl..««,..il»,p«,il«,m™bbiv,,j,l,H.™.d,.Kj  Pitalityi   labour  most  urgenUy  m  piamJJ 

fiw  or  III  vcan  dio-i}}  A.ri.).    He  luccccdcd  Ucbanut.    Tin  tCaiS  ;  dCVOtC  yOUtSelveS  mOK  libctally  SM "" 

knen  an  llx  foigcrici  of  tSe  picudo-bidonu.  

■  Muni.  Cm«7,  Catltcl.,  L  73J.  ' 

>  Pciluii*  Zcch-  ii.  S.  4  Ijjkc  s.  iS. 


THE  EPISTLES  OF  POPE  PONTIANUS. 


625 


Lord,  and  put  not  off  fix>m  day  to  day.  For 
sqddenty  shaU  His  wrath  come^  and  in  the  time 
oif  vengeance  He  win  destroy  thee.  Set  not 
Aine  heart  upon  goods  unjustly  gotten,  for  they 
rittdl  not  profit  thee  in  the  day  of  veiling  (for  exe- 
cution, obducUonis)  and  vengeance.  Move  not 
vi^  every  wind,  and  go  not  into  every  way ;  for 
so  is  the  sinner  proved  with  the  double-tongue. 
Be  stedfast  in  the  way  of  the  Lord,  and  in  the 
ftnidi  of  thine  understanding,  and  in  knowledge ; 
^and  let  the  word  of  peace  and  righteousness 
^-ipttend  thee.  Be  courteous  in  hearing  the  word, 
^fliat  thou  mayest  understand  it,  and  with  wisdom 
a  true  answer.  If  thou  hast  understanding, 
thv  neighbour ;  if  not,  lay  thy  hand  upon 
mourn,  lest  thou  be  caught  in  a  word  of 
,  and  be  confounded.  Honour  and  glory 
in  the  talk  of  the  intelligent  man;  the 
le  of  the  unwise  is  his  faU.  Be  not  called 
irer,  and  be  not  caught  in  thy  tongue, 
confounded.  For  confusion  and  penitence 
upon  the  the  thief,  and  the  worst  condemna- 
upon  the  double-tongued.  Moreover,  for 
whisperer  there  is  hatred,  and  enmity,  and 
le.  Justify  the  small  and  the  great  alike." ' 
of  a  friend,  become  not  an  enemy  to 
neighbour.    For  the  evil  man  shall  inherit 


▼•y-A 


reproach  and  shame,  and  every  sinner  in  like 
manner  that  is  envious  and  double-tongued. 
Extol  not  thyself  in  the  counsel  of  thine  own 
heart  as  a  bull,  lest  perchance  thy  virtue  be 
shattered  in  folly,  and  it  consume  thy  leaves, 
and  destroy  thy  fruits,  and  thou  be  left  as  a 
dry  tree  in  the  desert.  For  a  wicked  soul  shall 
destroy  him  that  hath  it,  and  makes  him  to  be 
laughed  to  scorn  by  his  enemies,  and  shall  bring 
him  down  to  the  lot  of  the  impious."  ^  Most 
dearly  beloved,  study  to  lift  up  the  oppressed, 
and  always  help  the  necessitous  j  for  if  a  man 
relieves  an  afflicted  brother,  delivers  a  captive, 
or  consoles  a  mourner,  let  him  have  no  doubt 
that  that  will  be  recompensed  to  him  by  Him 
on  whom  he  bestows  it  all,  and  who  says :  ''  In- 
asmuch as  ye  have  done  it  unto  one  of  the  least 
of  my  brethren,  ye  have  done  it  unto  me."' 
Strive,  then,  unceasingly  to  do  what  is  good  in 
such  wise  that  ye  may  both  obtain  the  fruit  of 
good  works  here,  and  enjoy  the  favour  of  God 
in  the  future,  to  the  intent  that  hereafter  ye  may 
be  worthy  to  enter  the  court  of  the  heavenly 
kingdom.  —  Given  on  the  fourth  day  before  the 
kalends  of  May  (the  28th  of  April),  in  the  con- 
sulship of  the  most  illustrious  Severus  and  Quin- 
tianus. 

•  EcduH  yL  x-h* 


NOTE  BY  THE  AMERICAN  EDITOR. 

Ix  Bower's  Hisiory  of  Ou  Pbpes  (ed.  Philadelphia,  1847),  voL  L  p.  22,  may  be  seen  an 
note  on  the  '*  Pontifical "  of  Bucherius,  under  the  name  of  Pontianus.    It  was  this 
who  is  said  to  have  condemned  Origen.    He  probably  shared  the  frtte  of  Hippolytus  in 
and  was  martyred  under  Maximin  the  Thradan. 


POPE    ANTERUS.« 


THE  EPISTLE. 


ON  THE  TRANSLATION  OF  BISHOPS  AND  OF  EPISCOPAL 

SEATS. 

To  the  brethren,  most  dearly  beloved,  consti- 
tuted to  be  bishops  in  the  provinces  of  Boetica 
and  Toletana,  Bishop  Anterus  sends  greeting  in 
the  Lord. 

I  should  wish,  my  dearest  brethren,  always  to 
receive  the  glad  account  of  your  sincere  love 
and  peace,  so  that  the  signs  of  your  welfare 
might  be  promoted  in  turn  by  the  dissemination 
of  our  letters  among  you,  if  our  ancient  enemy 
should  give  us  quiet  and  deliverance  from  his 
attacks ;  who  was  a  liar  from  the  beginning,'  the 
enemy  of  the  truth,  the  rival  of  man  — \a  order 
to  deceive  whom  he  first  deceived  himself, — 
the  adversary  of  modesty,  the  master  of  luxury. 
He  feeds  on  cruelties ;  he  is  punished  by  absti- 
nence ;  he  hates  fasts,  and  his  ministers  preach 
to  that  effect,  as  he  declares  them  to  be  super- 
fluous, having  no  hope  of  the  future,  and  echoing 
that  sentence  of  the  apostle,  in  which  he  says, 
"  Let  us  eat  and  drink,  for  to-morrow  we  shall 
die."  3  O  miserable  boldness  !  O  subtlety  of 
a  desperate  mind  !  For  he  exhorts  to  hatred, 
and  puts  concord  to  flight.  And  because  the 
mind  of  man  is  easily  drawn  over  to  the  worse 
part,  and  chooses  rather  to  walk  by  the  broad 
way  than  laboriously  to  take  its  course  by  the 
narrow  way,  for  this  reason,  brethren  most  dearly 
beloved,  follow  ye  the  better,  and  always  leave 
the  worse  behind  you.  Do  good,  avoid  evil,  in 
order  that  ye  may  be  found  to  be  the  disciples 
of  the  Lord  in  truth. 

Now,  of  the  transference  of  bishops,  on  which 
subject  it  has  been  your  wish  to  consult  the  holy 
seat  of  the  apostles,  know  ye  that  that  may  law- 
fully be  done  for  the  sake  of  the  common  good, 
or  when  it  is  absolutely  necessary,  but  not  at  the 
mere  will  or  bidding  of  any  individual.  Peter, 
our  holy  master,  and  the  prince  of  the  apostles, 
was  translated  for  the  sake  of  the  common  good 


'  Anienis  succeeded  Pontianus  in  the  bishopric  of  the  Roman 
church  (2^3-336  A.D. ) .  The  letter  ascribed  to  him  is  one  of  the  pseudo- 
Isidorian  forgeries. 

*  John  vtii.  44. 

''  I  Cor.  XV.  3a. 

6a6 


from  Antioch  to  Rome,  in  order  that  he 
be  in  a  position  there  of  doing  more 
Eusebius  also  was  transferred  from  a 
minor  city  to  Alexandria  by  apostolic  aa 
In  like  manner  Felix,  on  account  of  the 
and  the  good  life  which  he  maintained, 
translated  by  the  common  consent  of  Am 
ops  and  the  other  priests,  and  the  people 
the  city  in  which,  on  the  election  of  the 
he  had  been  ordained,  to  Ephesus.  For 
man  is  not  chargeable  with  shifting  fromd^l 
city  who  does  not  do  that  of  his  own  i 
or  by  the  force  of  ambition,  but  who  is 
ferred  for  the  general  good,  or  in  virtue  of 
necessity,  by  the  counsel  and  with  the 
of  the  chief  parties.  Nor  can  he  be  said 
transfer  himself  from  a  smaller  city  to  a 
who  is  placed  in  that  position  not  by  his  ( 
self-seeking  or  his  own  choice,  but  either  as* 
ing  driven  out  of  his  own  proper  seat  by 
or  as  being  compelled  by  some  necessity, 
who  without  pride  and  in  humility  has 
translated  and  installed  there  by  others  for 
good  of  the  place  or  the  people  :  for  man 
eth  on  the  countenance,  but  the  Lord  secth 
heart.  And  the  Lord,  speaking  by  the 
says,  "The  Lord  knows  the  thoughts  of 
that  they  are  vanity."  *  That  man,  thi 
does  not  change  his  seat  who  does  not 
his  mind.  Nor  does  he  change  his  city  wbo 
changed  not  of  his  own  will,  but  by  the  d 
and  election  of  others.  And  accordingly 
does  not  shift  from  city  to  city  who  docs 
leave  his  own  city  for  the  sake  of  gain  to 
self,  or  of  his  own  choice,  but  who,  as  h«$ 
ready  been  said,  has  been  translated  to 
city  either  in  consequence  of  being  driven 
of  his  own  seat,  or  compelled  by  some  n 
or  in  virtue  of  the  election  and  injunction  of 
priests  and  people.  For  as  the  bishops 
power  regularly  to  ordain  bishops  and 
orders  of  priests,  so,  as  often  as  any  matter 
advantage  or  necessity  constrains  them, 
have    power   in   the  above-mentioned 

*  Ps.  xciv,  IX. 


628 


POPE  ANTERUS. 


self  destruction  with  the  works  of  your  hands ; 
for  God  made  not  death,  neither  hath  He  pleas- 
ure in  the  destruction  of  the  living.  For  He 
created  all  things  that  they  might  have  their 
being,  and  He  wished  the  nations  of  the  world 
to  be  healthful  There  is  no  poison  of  destruc- 
tion in  them,  nor  the  kingdom  of  death  upon 
the  earth  of  the  living.  Righteousness  is  per- 
petual and  immortal,  but  unrighteousness  is  the 
acquisition  of  death.  And  ungodly  men  with 
their  hands  and  words  called  it  to  them;  and 
when  they  thought  to  have  it  their  friend,  they 
consumed  to  nought,  and  made  a  covenant 
with  it ;  because  they  are  worthy  of  death  who 
take  part  with  it" '  "  For  they  said,  reason- 
ing with  themselves,  but  not  aright.  The  time 
of  our  life  is  short  and  tedious ;  and  in  the 
death  of  a  man  there  is  no  remedy,  neither  was 
there  any  man  known  to  have  returned  from  the 
grave.  For  we  are  bom  of  nothing,  and  we 
shall  be  hereafter  as  though  we  had  never  been. 
For  the  breath  in  our  nostrils  is  as  smoke,  and 
speech  is  a  little  spark  for  the  moving  of  our 
heart ;  which  being  extinguished,  our  body  shall 
be  turned  into  ashes,  and  our  spirit  shall  vanish 
as  the  soft  air.  And  our  life  shall  pass  as  the 
trace  of  a  cloud,  and  shall  be  dispersed  as  a 
mist  that  is  driven  away  with  the  beams  of  the 
sun,  and  overcome  with  the  heat  thereof.  And 
our  name  shall  be  forgotten  in  time,  and  no  man 
shall  have  otu:  works  in  remembrance.  For  our 
time  is  a  very  shadow  that  passeth  away,  and 
after  our  end  there  is  no  returning ;  for  it  is  fast 
sealed,  and  no  man  shall  come  again."  *  And 
for  this  reason  every  one  must  see  to  it  that  he 
keep  himself  with  all  care,  and  watch  himself  for 
his  own  good,  so  that  when  his  last  day  and  the 
end  of  Ws  life  come  upon  him,  he  may  not  pass 
over  to  everlasting  death,  but  to  eternal  life. 
For  the  deeds  of  those  put  under  us  are  judged 
by  us,  but  our  own  doth  God  judge.  Sometimes, 
moreover,  bishops  are  perverted  through  the 
fault  of  the  people,  to  the  end  that  those  fall 
more  precipitately  who  follow  them.  When  the 
head  languisheth,  the  other  members  of  the  body 
are  affected  thereby.  And  viler  are  those  who 
corrupt  the  life  and  morals  of  the  good,  than 
those  who  spoil  the  property  and  goods  of  others. 
Let  each  one  take  care  that  he  have  neither  an 
itching  tongue  nor  itching  ears ;  that  is  to  say, 
that  he  neiSier  be  a  detractor  of  others  himself, 
nor  listen  to  others  in  their  detractions.  "  Thou 
sattest,"  saith  he,  "  and  spakest  against  thy 
brother ;  and  thou  didst  slander  thine  own  moth- 
er's son."  3  Let  every  individual  abstain  from  a 
detracting  tongue,  and  keep  a  guard  upon  his 
own  words,  and  understand  that  all  that  they  say 


«  Wi«d.t 
»  Wisd.  it.  x-s. 
»  Pi.  i.  ao. 


of  Others  shall  enter  into  the  jndgmeot^ 
they  themselves  shall  be  judged.  No  o 
refers  to  an  imwilling  auditor.  Let  it  b 
of  all  of  you,  most  dearly  beloved^  to 
only  your  eyes,  but  also  your  tongue,  pa 
let  not  another  house  ever  know  by  jc 
what  is  done  in  any  man's  house.  Let 
the  simplicity  of  die  dove,  that  they  d 
guile  against  any  one ;  and  die  sabde 
serpent,  that  they  be  not  evertfarom 
crafty  designs  of  others.  It  does  not  1 
my  humble  station  and  measure  to  jud| 
and  to  say  anything  un&vourable  of  tl 
ters  of  the  churches.  Far  be  it  torn  i 
should  say  anything  un&vourable  of  t! 
are  the  successors  to  the  apostolic  s* 
make  the  body  of  Christ  with  the 
mouth ;  by  whose  instrumentality  we 
Christians,  and  who  have  the  keys  of 
dom  of  heaven,  and  exercise  judgme 
the  day  of  judgment.  Moreover,  it  is 
in  the  ancient  law,  that  whoever  has 
obedience  to  the  priests  should  either  1 
outside  the  camp  by  the  people,  or  wit] 
beneath  the  sword  should  expiate  his 
tion  by  his  blood.*  Now,  however,  th 
dient  is  cut  off  by  spiritual  chastisen 
being  cast  out  of  tiie  church,  is  torn  b) 
mouth  of  demons.^  For  it  becomes  1 
have  God  in  their  heritage,  to  serve 
from  all  the  hindrances  of  the  world,  s( 
may  be  able  to  say,  "  The  Lord  is  the  ] 
mine  inheritance."  *  "  O  how  good  i 
ant  is  Thy  Spirit,  O  Lord,  in  all  things 
Thou  sparest  all  because  they  are  Thin< 
who  lovest  souls.  Therefore  chasten 
them  by  littie  and  little  that  offend,  an 
them  of  those  things  wherein  they  c 
dost  address  them,  that  leaving  their  w 
they  may  believe  on  Thee,  O  Lord. 
Thou,  our  God,  art  gracious  and  true 
fering,  and  in  mercy  ordering  all  thi 
if  we  sin,  we  are  Thine,  knowing  T 
And  if  we  sin  not,  we  know  that  we  ar 
Thine."  9  "The  spirit  of  those  thai 
Lord  shall  be  required  of  him ;  and  i 
gard  they  shall  be  blessed."  *°  Where 
beloved  brethren,  "let  no  corrupt  co 
tion  proceed  out  of  your  mouth,  but  tJ 
is  good  to  the  use  of  edifying,  that  it 
ister  grace  to  the  hearers.  And  griev( 
Holy  Spirit  of  God,  whereby  ye  are  se; 
the  day  of  redemption.  Let  all  I 
and  wrath,  and  anger,  and  clamour, 
speaking,  be  put  away  from  you,  with  a 

*  Deut.  xvii. 

^  Thus  far  Jeronie. 

*  Ps.  xvi,  5. 

'  Wisd.  xii.  z. 

*  Wisd.  xii.  9. 

9  Wisd.  XV.  X,  a. 
1°  Ecclus.  xxxiv.  13, 14. 


THE  EPISTLES  OF  POPE  FABIAN. 


639 


i^ed  is  cursed ;  for  he  has  destroyed  many 
^t  were  at  peace.  A  backbiting  {tertid)  tongue 
ii  disquieted  many,  and  driven  them  from 
ion  to  nation.  Strong  cities  of  the  rich  hath 
pulled  down,  and  overthrown  the  houses  of 
At  men.  It  has  destroyed  the  strength  of 
3plesy  and  has  scattered  strong  nations.  A 
;:kbiting  tongue  hath  cast  out  virtuous  women 
iraiasj  spirited),  and  deprived  them  of  their 
K>urs.  Whoso  hearkenetii  unto  it  shall  never 
d  resty  and  shall  never  have  a  friend  on  whom 

may  repose.  The  stroke  of  the  whip  maketh 
izks ;  but  the  stroke  of  the  tongue  will  break 
t  bones.  Many  have  fallen  by  the  edge  of 
e  sword,  but  not  so  many  as  have  fallen  by 
e  tongue.  Well  is  he  that  is  defended  from  the 
it  tongue,  and  hath  not  passed  through  the 
nom  thereof;  who  hath  not  drawn  the  yoke 
?reof,  nor  hath  been  bound  in  her  bands. 
>r  the  yoke  thereof  is  a  yoke  of  iron,  and  the 
ads  thereof  are  bands  of  brass.  The  death 
sreof  is  an  evil  death,  and  the  grave  were 
tter  than  it.  Its  endurance  shall  not  abide, 
t  it  shall  possess  the  ways  of  the  unrighteous. 

its  flame  it  shall  not  bum  the  righteous. 
dkk  as  forsake  the  Lord  shall  fall  into  it ;  and 
shall  bum  in  them,  and  not  be  quenched; 
i  it  shall  be  sent  upon  them  as  a  lion,  and  de- 
ar them  as  a  leopard.  Hedge  thine  ears  {sapi 
^^s)  about  with  thorns,  and  refuse  to  listen  to 
-  evil  tongue,  and  make  a  door  for  thy  mouth 
di  bars  for  thine  ears.  Smelt  {confld)  thy 
Id  and  thy  silver,  and  make  a  balance  for  thy 
^tds,  and  a  right  bridle  for  thy  mouth.  And 
'^are  lest  thou  slide  perchance  in  thy  tongue, 
■^  &11  in  the  sight  of  thine  enemies  that  be  in 


wait  for  thee,  and  thy  fall  be  irremediable  unto 
death." '  Let  all  beware  of  these  things,  and 
"  keep  thy  tongue  from  evil,  and  thy  lips  from 
spealung  guile."  *  "  Finally,  dearly  beloved,  be 
strong  in  the  Lord,  and  in  the  power  of  His 
might.  Put  on  the  armour  of  God,  that  ye  may 
be  able  to  stand  against  the  wiles  of  the  devil ; 
for  we  wrestle  not  against  flesh  and  blood,  but 
against  principalities  and  powers,  against  the 
rulers  of  the  darkness  of  this  world,  against  spirit- 
ual wickedness  in  heavenly  places  (cockstibus) . 
Wherefore  take  unto  you  the  armour  of  God,  that 
ye  may  be  able  to  withstand  in  the  evil  day,  and 
to  stand  perfect  in  all  {omnibus  petfecH) .  Stand 
therefore,  having  your  loins  girt  about  with  tmth, 
and  having  on  the  breastplate  of  righteousness, 
and  your  feet  shod  with  the  preparation  of  the 
Gospel  of  peace ;  in  all  {in  omnibus)  taking  the 
shield  of  faith,  wherewith  ye  shall  be  able  to 
quench  all  the  fiery  darts  of  the  wicked  one.  And 
take  the  helmet  of  salvation,  and  the  sword  of  the 
Spirit,  which  is  the  word  of  God."  ^  it  is  our 
wish,  brother,  that  those  things  which  we  have 
written  to  you  should  be  made  known  generally 
to  all,  in  order  that  things  which  touch  the  others 
should  be  made  known  to  all.  May  Almighty 
God  protect  you,  brother,  and  all  our  brethren 
everywhere  situate,  even  to  the  end,  —  even  He 
who  has  thought  good  to  redeem  the  whole  world, 
our  Lord*  Jesus  Christ,  who  is  blessed  for  ever. 
Amen.  —  Given  on  the  i6th  day  of  October,  in 
the  consulship  of  the  most  illustrious  Africanus 
and  Decius. 


X  Ecdus.  xxviiL 
*  P«.  xxxiv.  13. 
9  Eph.  vi.  Z0-X7. 


NOTE  BY  THE  AMERICAN  EDITOR. 


It  should  be  bome  in  mind  by  the  reader  that  the  holy  martyr  Fabian  must  not  be  less 
i^feemed  because  this  forgery  was  put  upon  him  long  after  his  decease.  The  forger  puts  many 
^  things  into  his  work,  to  make  it  accord  with  the  character  to  which  he  attributes  good  and 
K.  together.    So  with  all  the  Decretals :  they  are  made  specious  by  piety  and  texts  of  Scripture. 


DECREES    OF    FABIAN. 


TAKEN  FROM  THE  DECRETAL  OF  GRATIAN. 


That  the  man  who  refnaes  to  be  reconcfled  to  Wa  brother 
should  be  reduced  by  the  severest  fastings.' 

If  any  injured  person  refuses  to  be  reconciled 
to  his  brother,  when  he  who  has  mjured  him 
offers  satisfaction,  he  should  be  reduced  by  the 
severest  fastings,  even  until  he  accepts  the  satis- 
faction offered  him  with  thankful  mind. 


n. 

The  man  is  rendered  infamous  who  knowingly  presumes  to 

forswear  himself.' 

Whosoever  has  knowingly  forsworn  himself, 
should  be  put  for  forty  days  on  bread  and  water, 
and  do  penance  also  for  the  seven  following 
years ;  and  he  should  never  be  without  penance ; 
and  he  should  never  be  admitted  to  bear  witness. 
After  this,  however,  he  may  enjoy  communion. 


m. 

A  man  and  a  woman  subject  to  madness  cannot  enter  into 

marriage.^ 

Neither  can  a  mad  man  nor  a  mad  woman 
enter  into  the  marriage  relation.  But  if  it  has 
been  entered,  then  they  shall  not  be  separated. 


rv. 

Marriage  relations  in  the  fifth  generation  may  unite  with  each 
other ;  and  in  the  fourth  generation,  if  they  are  found,  they 
should  not  be  separated.^ 

Concerning  relations  who  enter  affinity  by  the 
connection  of  husband  and  wife,  these,  on  the 
decease  of  wife  or  husband,  may  form  a  union 
in  the  fifth  generation ;  and  in  the  fourth,  if  they 
are  found,  they  should  not  be  separated.  In  the 
third  degree  of  relationship,  however,  it  is  not 
lawful  for  one  to  take  the  wife  of  another  on  his 
death.  In  an  equable  manner,  a  man  may  be 
united  in  marriage  after  his  wife's  death  with 
those  who  are  his  own  kinswomen,  and  with  the 
kinswomen  of  his  wife. 


'  Dist.  90,  Si  quis  contristatus.    Basil,  in  Reg.^  c  74. 

*  6,  Q.  1,  Quicunque  sciens.    Reeino  in  the  Book  of  Penance, 

^  3*.  V-  7»  ^eque  furiosus.     And  in  the  Decret.  fvo.^  book  vi., 
Regino  adduces  it  from  the  law  of  Rome. 

*  35»  Q.  «  *n<l  3f  ^'  propinqnis.     From  the  Ptenitentiale  of 
Theodorus. 

640 


To  the  immediately  preceding  notke 

Those  who  marry  a  wife  allied  by  I 
are  separated,  shall  not  be  at  libert] 
as  bodi  parties  are  alive,  to  unite  ot 
with  them  in  marriage,  unless  they  • 
the  excuse  of  ignorance. 

V. 

Blood  connections  alone,  or,  if  ofifspring  entirely 
and  trustworthy,  should  reckon  the  nuitter  of 
in  the  synod.^ 

No  alien  should  accuse  blood  conn< 
reckon  the  matter  of  consanguinity  in  1 
but  relations  to  whose  knowledge  it  p 
that  is,  father  and  mother,  sister  anc 
paternal  uncle,  maternal  uncle,  patei 
maternal  aunt,  and  their  children.  If, 
offspring  entirely  fails,  the  bishop  si 
inquiry  canonically  of  the  older  and  n 
worthy  persons  to  whom  the  same  re 
may  be  known ;  and  if  such  relationshi] 
the  parties  should  be  separated. 

VI. 

Every  one  of  the  faithful  should  communicate  t 

year.^ 

Although  they  may  not  do  it  more  f 
yet  at  least  three  times  in  the  year  s 
laity  communicate,  unless  one  happt 
hindered  by  any  more  serious  offei 
wit,  at  Easter,  and  Pentecost,  and  t 
Nativity. 

vn. 

A  presbyter  should  not  be  ordained  younger  than 

of  age.' 

If  one  has  not  completed  thirty  yea 
he  should  in  no  way  be  ordained  as  ] 
even  although  he  may  be  extremely  wo 
even  the  Lord  Himself  was  baptized  c 
He  was  thirty  years  of  age,  and  at  th 
He  began  to  teach.  It  is  not  right, 
that  one  who  is  to  be  ordained  should  1 
crated  until  he  has  reached  this  legitini 

5  From  the  same. 

^  3$;  Q*  6»  ConsangHtneos  extr-aneontm.    And  m 

IvO.t  VII. 

7  De  Consecr.,  dist.  a,  Etsi  non.    And  in  the  Deer 
*  Dist.  78,  Si  quis,  30:  and  in  the  Decret.  Ivc.^  vL; 
Bracar,  ch.  30. 


ELUCIDATIONS. 


641 


3E  DECREES  OF  THE  SAME,  FROM  THE  CODEX  OF  DECREES  IN  SIXTEEN 
BOOKS,  FROM  THE  FIFTH  BOOK,  AND  THE  SEVENTH  AND  NINTH 
CHAPTERS, 


I. 

at  the  oblation  of  the  altar  should  be  made  each  Lord's  day. 

We  decree  that  on  each  Lord's  day  the  obla- 
n  of  the  altar  should  be  made  by  men  and 
men  m  bread  and  wine,  in  order  that  by 
:ans  of  these  sacrifices  they  may  be  released 
m  the  burden  of  their  sins. 


That  an  illiterate  presbyter  may  not  venture  to  celebrate  mass. 

The  sacrifice  is  n*ot  to  be  accepted  from  the 
hand  of  a  priest  who  is  not  competent  to  dis- 
charge the  prayers  or  actions  {actiones)  and 
other  observances  in  the  mass  according  to  re- 
ligious usage. 


ELUCIDATIONS. 


I. 

(From  Clement  to  Melchiades,  p.  607.) 

TiHE  early  Bishops  of  Rome,  who  till  the  time  of  Sylvester  (a.d.  325)  were,  with  few  excep- 
iSy  like  him  pure  and  fisuthful  shepherds,  and  not  lords  over  God's  heritage,  shall  here  be  enu* 
lated.  But  first  let  us  setde  in  few  words  the  historic  facts  as  to  the  See. 
St.  Paul  was,  clearly,  the  Apostolic  founder  of  the  Roman  church,  as  appears  from  Holy 
ipture.  St.  Peter  seems  to  have  come  to  Rome  not  long  before  his  martyrdom.  Linus  and 
stxis  could  not  have  been  Bishops  of  Rome,  for  they  were  merely  coadjutors  of  the  Apostles 
ting  their  lifetime,  Clement  was  the  first  who  succeeded  to  their  work  after  their  death; 
d  thus  he  should  unquestionably  be  made  the  first  of  the  Roman  bishops,  —  a  position  of  which  he 
9  eminently  worthy,  for  his  was  the  spirit  of  St.  Peter  himself,'  as  set  forth  in  that  incomparable 
itage  of  his  first  Epistle,'  in  which  the  Apostle  bids  all  his  brethren  to  be  shepherds  indeed,  and 
i^&samples  to  the  flock."    We  may  therefore  give  the  outline  of  this  history  as  follows :  — 

1.  St  Paul  was  the  "  Apostle  of  the  Gentiles,"  and  St.  Peter  of  "  the  Circumcision." 

2.  St.  P&ul  came  first  to  Rome,  and  organized  the  Christians  he  found  there  after  the  pattern 
^dained  in  all  the  churches." 

3.  He  had  Linus  for  his  coadjutor,  being  himself  a  prisoner,  until  he  went  into  Spain. 

4.  St  Peter  came  to  Rome  (circa  a.d.  64),  and  laboured  with  the  Jewish  Christians  there, 
Jaul  recognising  his  mission  among  them. 

5.  This  Aposde  (soon  thrown  into  prison)  had  Cletus  for  his  coadjutor. 

^.  In  the  Neronian  persecution  Linus  seem  to  have  suflered  with  St.  Paul,  and  probably 
bs  as  well.    The  latter  died  before  St.  Peter. 

7.  St  Peter,  therefore,  about  to  suffer  himself,  ordains  Clement  to  succeed  him. 
4B«  As  he  was  the  first '' successor  of  the  Apostles,"  therefore,  in  the  See  of  Rome,  and  the 
-    who  had  jurisdiction  there  (for  the  Apostles  certainly  never  surrendered  their  mission  to 
^  coadjutors),  it  follows  that  Clement  was  the  first  Bishop  of  Rome. 
S>.  This  is  confirmed  by  the  earliest  testimony,  —  that  of  Ignatius. 
^o.  It  agrees  with  Tertullian's  testimony,  and  he  speaks  (as  a  lawyer  and  expert)  from  ''the 

."    Irenseus,  speaking  less  precisely,  may  be  harmonized  with  these  testimonies  without 

to  what  he  reports. 


Iiis  fenuine  Epistle,  iroL  L  p.  i,  dib  leries.    Compare  vol.  L  pp.  69,  4x6,  with  ru.  p.  478. 

T.  s-4.     The  Bahops  of  Rome  have  only  to  restore  themsdves  to  the  spirit  of  St.  Peter  at  bera  Ml  fetd|»  lad  Ikt 
ofdwdMuchtswiil  be  at  an  Old.    For  TertoUiaiirs  testimony,  see  foL  iiL  p.  958,  note  9. 


642 


ELUCIDATIONS. 


AJ>.    68  to 

AJ>. 

71- 

16.  Antems  •    • 

"     72  '* 

it 

108. 

17.  Fabianus.    , 

.      "   109  " 

u 

117. 

18.  Cornelius     • 

,      "   117  " 

u 

127. 

19.  Lucius     •    . 

.      «    127  *' 

t€ 

138. 

20.  Stephen  •    . 

.   • «   139  " 

€t 

142. 

21.  XystusII.    . 

.      "    142  " 

€t 

156. 

22.  Dionysius    . 

.      "    156  " 

tl 

168. 

23.  Felix  .    .    . 

.      "   168  " 

U 

176. 

24.  Eutychianus 

.      "    176  " 

U 

189. 

25.  Caius .    .    , 

.      «    190  " 

€( 

201. 

26.  Marcellinus  . 

.      "   201  " 

it 

218. 

27.  Marcellus 

.      «   218  " 

tt 

222. 

28.  Eusebius.    « 

.      "   223  *' 

tt 

230. 

29.  Melchiades  , 

.      "   230  " 

tt 

234. 

30.  Sylvester.    , 

>     AJ>.  335  to  AJX 

"     236   *'    « 

u     j,j,    u    m 

'*     252   «    « 

.        "     253   «    « 

.        "     257   «    « 

"     259   "    * 

"     269  "    « 

.        "     27s   **    « 

.        "     283   '*    « 

.        "     296  '*    « 

"     308  "    " 

"     310  "    " 

.        "     311    "    « 

.        "     ^14  "    « 

BISHOPS  OF  ROME. 

1.  Clement  •  • 

2.  Evaristus 

3.  Alexander  • 

4.  Xystus  I.  • 

5.  Telesphorus. 

6.  Hyginus  .  • 

7.  Pius    .    •  • 

8.  Anicetus  .  • 

9.  Soter  .    .  • 

10.  Eleutherus  • 

11.  Victor     .    • 

12.  Zephyrinus  • 

13.  Callistus  .    • 

14.  Urban     .    . 

15.  Pontianus     . 

N.B.  —  After  a.d.  325  the  Bishops  of  Rome  are  canonical  primates;  the  Bishops  of 
Romf  primates  equally,  but  second  on  the  list;  then  Alexandria,  Antioch,  Ephesos. 
Councils  of  Constantinople  and  Chalcedon  state  that  these  primacies  were  awarded  bed 
Rome  and  New  Rome  were  the  capitals  of  the  cecumene,  or  empire.  The  primacy  coon 
no  authority  over  the  sister  Sees  of  Apostolic  foundation,  and  recognised  no  inequality  m 
bishops,  save  those  of  such  honorary  distinction. 

THE    PATRIARCHATE. 

1.  From  (a.d.  325)  Sylvester  to  Gregory  the  Great,  and  his  successor,  who  lived  but  one  1 
the  Bishops  of  Rome  were  canonical  primates. 

2.  Boniface  III.  accepted  the  court  title  of  " Universal  Bishop"  (a.d.  606)  from  the  Empfl 
Phocas,  but  it  was  not  recognised  by  the  Church. 

3.  From  this  time  to  Adrian  I.  many  Bishops  of  Rome  vied  with  those  of  Constantisi 
to  augment  their  honour  and  power.  The  establishment  of  the  Western  Empire  (A.D.a 
made  their  ambitious  claims  acceptable  to  the  Latins ;  and  they  became  primates  of  aU  Chrfi^ 
dom  in  Western  estimation,  with  extra-canonical  and  indefinite  claims  as  "  successois  rf 
Peter." 

4.  Nicholas  I.  (a.d.  863),  by  means  of  the  False  Decretals,  gave  shape  to  these  extra-canofli 
claims,  abrogated  the  Nicene  Constitutions  in  the  West  by  making  these  Decretals  canofri 
and  asserted  a  supremacy  over  the  old  patriarchates,  which  they  never  allowed :  hence  1 
schism  of  the  West  from  the  Apostolic  Sees  of  the  East,  and  from  the  primitive  discipline  ti 
established  the  Papacy,  as  now  understood. 

5.  From  Nicholas  I.  (who  died  a.d.  867)  the  Latin  churches  recognised  this  Papacy  mort 
less ;  the  Gallicans  resisting,  though  feebly,  by  asserting  their  "  liberties,"  according  to  Nici 
Constitutions. 

6.  Gregory  VII.,  honestly  persuaded  that  the  Decretals  were  authentic,  enforced  these  spari 
canons  without  reference  to  antiquity,  and  pronounced  the  title  of  "  Pope  "  the  sole  and  pccJ 
dignity  of  the  Bishops  of  Rome  a.d.  1073.     He  reigned  from  a.d.  1061  to  1085. 

7.  The  churches  of  England  and  France,  which  claimed  to  be  outside  of  the  "  holy  Ro> 
Empire,"  under  kings  whose  own  crowns  were  "imperial,"  maintained  a  perp)etual  contest! 
the  Papacy,  admitted  the  extra-canonical  "  primacy,"  but  resisted  all  claims  to  "  supremacy." 


ELUCIDATIONS.  643 


8.  School-doctrines  were  framed  and  enforced,  but  were  extra-symbolic,  and  of  no  Catholic 
lority.     They  abased  the  episcopate  to  exalt  the  Papacy. 

1,9.  The  Council  of  Trent,  after  the  Northern  revolt  from  the  Papacy  and  School-doctrine,  sat 
jenteen  years  (from  a.d.  1545  to  aj>.  1563)  framing  the  "  Roman-Catholic  Church  "  out  of  the 

ruder  of  national  churches,  depriving  them  of  their  nationalities,  and  making  out  of  them  all, 
the  missions  in  America,  one  mioced  confederation^  to  which  it  gave  a  new  creed  and  new 
kuiic  laws ;  debasing  the  entire  episcopate  (which  it  denied  to  be  an  order  distinct  from  that 
^jresbyters),  and  making  the  Pope  the  ''Universal  Bishop,'' with  other  bishops  reduced  to 
Isbyters,  acting  as  his  local  vicars. 

( 10.  The  Gallicans  feebly  withstood  these  changes,  and  strove  to  maintain  the  primitive  Consti- 
Ions  by  accommodations  with  their  theory  of  the  ''  Gallican  liberties,"  as  foimded  by  St.  Louis. 

11.  Gallicanism  was  extinguished  by  Pope  Pius  IX.,  who  proclaimed  the  Pope  "infallible," 
1  thus  raised  his  "  supremacy  "  into  an  article  of  the  Roman-Catholic  faith. 

12.  The  following  is  the  modem  creed  of  "  Roman  Catholics,"  which,  with  the  latest  additions, 
tx>dies  a  library  of  dogmas  in  the  eleventh  article,  and  now,  since  the  decree  of  InfaUibility 
ces  the  entire  BuUary  (a  vast  library  of  decrees  and  definitions),  equally  part  of  the  Creed.' 


THE  TRENTINE  CREED,  OR  THE  CREED  OF  PIUS  IV^  A.D.  1564. 

I.  I  most  stedfastly  admit  and  embrace  Apostolical  and  ecclesiastical  traditions,  and  all  other  observances 
constitutions  of  the  Church. 

3.  I  also  admit  the  Holy  Scripture  according  to  that  sense  which  our  holy  mother  the  Church  has  held,  and 
\  hold,  to  which  it  belongs  to  judge  of  the  true  sense  and  interpretations  of  the  Scriptures.  Neither  will  I 
take  and  interpret  them  otherwise  than  according  to  the  unanimous  consent  of  the  Fathers. 
3.  I  also  profess  that  there  are  truly  and  properly  seven  sacraments  of  the  New  Law,  instituted  by  Jesus 
St  our  Lord,  and  necessary  for  the  salvation  of  mankind,  though  not  all  for  every  one ;  to  wit.  Baptism,  Con- 
ition,  Eucharist,  Penance,  Extreme  Unction,  Order,  and  Matrimony ;  and  that  they  confer  grace ;  and  that 
tiese.  Baptism,  Confirmation,  and  Order  cannot  be  reiterated  without  sacrilege.  I  also  receive  and  admit 
received  and  approved  ceremonies  of  the  Catholic  Church  in  the  solemn  administration  of  the  aforesaid 
aments. 

4.  I  embrace  and  receive  all  and  every  one  of  the  things  which  have  been  defined  and  declared  in  the  holy 
Bndl  of  Trent  concerning  original  sin  and  justification. 

5.  I  profess,  likewise,  that  in  the  Mass  there  is  offered  to  God  a  true,  proper,  and  propitiatory  sacrifice  for  the 
and  the  dead ;  and  that  in  the  most  holy  sacrament  of  the  Eucharist  there  is  truly,  really,  and  substan- 

^,  the  body  and  blood,  together  with  the  soul  and  divinity,  of  our  Lord  Jesu^  Christ ;  and  that  there  is  made 
iversion  of  the  whole  substance  of  the  bread  into  the  body,  and  of  the  whole  substance  of  the  wine  into  the 

lod,  which  conversion  the  Catholic  Church  calls  Transubstantiation.    I  also  confess  that  under  either  kind 

ne  Christ  is  received  whole  and  entire,  and  a  true  sacrament. 

6.  I  constantly  hold  that  there  is  a  Purgatory,  and  that  the  souls  therein  detained  are  helped  by  the  suffrages 
iie  faithful. 

7.  Likewise,  that  the  saints,  reigning  together  with  Christ,  are  to  be  honoured  and  invocated,  and  that  they 
r  prayers  to  God  for  us,  and  that  their  relics  are  to  be  respected. 

8.  I  most  firmly  assert  that  the  images  of  Christ,  of  the  mother  of  God,  ever  virgin,  and  also  of  the  saints, 
ht  to  be  had  and  retained,  and  that  due  honour  and  veneration  is  to  be  given  them. 

9.  I  also  affirm  that  the  power  of  indulgences  was  left  by  Christ  in  the  Church,  and  that  the  use  of  them  is 
t  wholesome  to  Christian  people. 

10.  I  acknowledge  the  Holy  Catholic  Apostolic  Roman  Church  for  the  mother  and  mistress  of  all  churches ; 
I  promise  true  obedience  to  the  Bishop  of  Rome,  successor  to  St.  Peter,  Prince  of  the  Apostles,  and  Vicar 
esus  Christ. 

II.  I  likewise  undoubtedly  receive  and  profess  all  other  things  delivered,  defined,  and  declared  by  the  sacred 
lonSy  and  general  Councils,  and  particularly  by  the  holy  Council  of  Trent. 

s  De  Maistre,  thinking  to  overthrow  the  Anglicans,  and  imagining  the  Thirty-nine  Articles  to  be  "  terms  of  communion  "  in  the  Anglican 
icily  which  they  never  were,  commits  himself  rashly  to  the  following  position:  "  If  a  people  possesses  one  of  these  Codet  of  Belief  we 
be  sure  of  this:  that  the  religion  0/  ruck  a  people  is  false**  No  people  on  earth  has  such  an  enormous  Code  of  Belief  as  those  who 
as  the  creed  of  Pius  the  Fourth,  and  who  accept  the  decrees  of  Pius  the  Ninth.  See  De  Maistre,  Le  Principe  Ginirateur,  etc., 
^  Puis,  1853.    This  Trent  Creed  is  the  fruit  of  the  Decretals. 


644  ELUCIDATIONS. 


12.  And  I  condemn,  reject,  and  anathematize  all  things  contrary  thereto,  and  all  heresies  wl 
condemned,  rejected,  and  anathematized  by  the  Church. 

This  true  Catholic  ^th,  without  which  no  one  can  be  saved,  I  N.N.  do  at  this  present  freely  confeai 
^cerely  hold ;  and  I  promise  most  constantly  to  retain,  and  confess  the  same  entire  and  onviolated,  with  i 
assistance,  to  the  end  of  my  life.    Amen. 

N.  B.  ^  (i)  To  this  was  added,  Dec.  8,  1854,  the  new  article  of  the  Tmmaoilate  Concepdon  of  the 
Mary,  to  be  believed  as  necessary  to  salvation. 

N.  B.  —  (2)  To  which  was  added  (December,  1864)  the  whole  Syllabus, 

N.  B.  —  (3)  To  which  was  added  (July  18, 1870)  the  new  dogma  of  Infallibility. 

Observe,  this  ''  Creed  "  is  imposed  on  all  in  the  Roman  Obedience,  and  especially  on  thosei 
enter  it  from  other  communions,  as  that  without  which  no  one  can  be  saved.  The  Catholic 
of  Nicseais  not  sufficient.  But  the  Seventh  Canon  of  Ephesus  not  only  forbids  the  composition  1 
any  other  creed,  but  especially  adds :  "Those  who  shall  presume  to  compose  another  creed^  orl 
produce  or  offer  it  to  persons  desiring  to  return  to  the  acknowledgment  of  the  truth  . 
any  heresy  whatever,  shall  be  deposed  ...  if  bishops  or  other  clergy,  and  if  they  be  laymen 
shall  be  anathematized." 


II. 

(Donation  of  Constantine,  p.  607.) 
On  this  stupendous  fraud  I  quote  from  Dupin,  as  follows : — 

'*  Among  the  number  of  Constantine*s  edicts  I  do  not  place  the  Donation  which  goes  under  his 
Some  have  attributed  this  false  monument  to  the  author  of  the  collection  (Decretals)  ascribed  to  Isidore, 
being  a  notorious  forger  of  such  kind  of  writings ;  and  this  conjecture  is  more  probable  than  some  others. 

"  By  this  Donation,  Constantine  is  supposed  to  give  to  the  Bishops  of  Rome  the  sovereignty  of  the  dty, 
of  the  provinces  of  the  Western  Empire.  I  note  some  of  the  reasons  which  clearly  prove  this  instrument  to 
a  forgery :  — 

'*  (i)  Not  one  of  the  ancients  mentions  this  pretended  liberality  of  the  emperor.    How  could  Eusebios, 
all  the  other  historians  who  wrote  about  Constantine,  have  passed  over  in  silence,  had  it  been  a  reality,  the 
a  Western  Empire  to  the  Bishop  of  Rome  ? 

'*  (2)  Not  one  of  the  Bishops  of  Rome  ever  refers  to  such  a  donation,  though  it  would  have  been  mud  v 
their  advantage  so  to  do. 

**  (3)  It  is  dated  falsely,  and  under  consuls  who  flourished  when  Constantine  was  unbaptized ;  yet  his  baptia 
is  referred  to  in  this  instrument.  Again,  the  city  of  Constantinople  is  mentioned  in  it,  although  it  was  calk^ 
Byzantium  for  ten  years  subsequent  to  its  date. 

"  (4)  Not  only  is  the  style  very  different  from  the  genuine  edicts  of  the  emperor,  but  it  is  full  of  terms  isk 
phrases  that  came  into  use  much  after  the  time  of  Constantine. 

**  (5)  How  comes  it  that  he  should  have  given  one-half  of  his  empire  to  the  Bishop  of  Rome,  including  d« 
city  of  Rome  itself,  without  any  one  ever  hearing  of  it  for  hundreds  of  years  after? 

"  (6)  The  falsities  and  absurdities  of  this  edict  demonstrate  that  it  was  composed  by  an  ignorant  impostor. 
Thus  by  it,  for  example,  the  Pope  is  permitted  to  wear  a  crown  of  gold,  and  a  fabulous  history  is  given  i 
the  emperor*s  baptism  by  Sylvester:  also,  it  contains  a  history  of  the  emperor's  miraculous  cure  of  leprosy tf 
Sylvester,  all  which  do  plainly  prove  the  forgery.  It  is  certain  that  the  city  of  Rome  was  governed  by  the  empcroi, 
and  that  the  Bishops  of  Rome  were  subject  to  him,  and  obeyed  him,  as  all  his  other  subjects. 

"  All  that  we  have  said  plainly  shows  that  the  edict  of  Donation  that  bears  the  name  of  Constantine  is  wbollr 
supposititious  ;  but  it  is  not  so  easy  to  find  out  who  was  the  author.  However  it  be,  this  document  has  neither  a&T 
use  nor  authority."  * 

I  Dupin,  ut  supra,  p.  tj.    See  also  Biyce's  Holy  Roman  Empire,  pp.  43  and  100.    He  pronounces  "  the  Donation  of  Coostaotiae 
to  be  "  the  mott  stupendous  of  all  the  mediacyal  forgeries.    The  Decretals  certainly  surpass  it  in  their  nature  and  their  efiects:  boi  ^ 
Bryce's  reference  to  these  is  very  feeble  and  unsatislactory,  after  Dupin.    See  p.  156  of  his  work,  ed.  Macmilljui,  x88o. 


MEMOIRS   OF   EDESSA 


AND  OTHER  ANCIENT  SYRIAC  DOCUMENTS. 


[TRANSLATED  BY  THE  REV.  B.  P.  PRATTEN,  &A.] 


\ 


INTRODUCTORY  NOTICE 


TO 


MEMOIRS  OF  EDESSA  AND  OTHER  SYRIAG  DOCUMENTS. 


The  Syriac  Documents  here  subjoined  are  to  be  regarded  as  interesting  relics  of  the  primitive 
;,  but  neither  wholly  genuine  nor  in  details  authentic.  They  have  been  interpolated  and  cor- 
ed so  as  to  reflect,  in  some  particulars,  ideas  wholly  repugnant  to  those  of  Christian  antiquity, 
which  first  received  currency  in  the  period  of  the  Iconoclastic  controversy.'  Yet  the  pages 
^usebius  bear  witness  to  the  Edessene  legends  as  of  very  early  origin,  and  it  is  reasonable  to 
>ose  that  they  rest  on  some  inquiries  made  by  the  contemporary  Abgar  concerning  the  great 
3het  who  had  appeared  in  Galilee.  The  visit  of  the  Wise  Men  from  the  East,  and  the  history 
<^aaman  the  Syrian,  lend  antecedent  probability  to  the  idea  that  such  inquiries  may  have  been 
ie.  The  mission  of  Thaddseus  seems  a  historical  fact ;  and  if  he  found  Abgar  predisposed  to 
?ve,  and  familiar  with  the  story  of  the  Christ,  the  growth  of  the  whole  fable  is  sufficiently 
>unted  for.  Let  me  quote  Wake  in  the  Preliminary  Discourse  to  his  Apostoli^  Fathers.  He 
:'  "That  both  the  intercourse  reported  by  Eusebius  between  our  Saviour  and  this  prince 
gams) ,  and  the  report  of  the  picture  being  brought  to  him,  have  been  received  as  a  matter 
nquestionable  truth  in  those  parts,  the  authority  of  Gregorius  Abulpharagius  ^  will  not  suffer 
3  doubt.  .  .  .  But  Gelasius  ^  pronounced  the  epistle  of  our  Saviour  to  be  apocryphal.  .  .  . 
ilis  Alexander  judges  both  it  and  the  reply  of  Abgar  supposititious ;  and  Dupin,  after  him,  yet 
I  solidly  convicts  it  of  such  manifest  errors  as  may  satisfy  all  considering  persons  that 
fbius  and  Ephraem  were  too  easy  of  belief  in  this  particular,  and  did  not  sufficiently  examine 
it."  5 

Jut  I  cannot  do  better  than  refer  the  inquirer  to  Jones'  work  On  the  Canon^  where, 
in  early  youth,  I  found  the  whole  matter,  and  the  story  of  the  portrait  of  our  Saviour, 
ctive  reading.  I  owe  to  that  work  my  initiation  into  the  study  of  what  I  am  now  endeavour- 
o  elucidate,  in  some  degree,  for  others.  I  subjoin  the  words  of  Lardner,^  in  concluding  his 
id  examination  of  the  matter,  as  follows :  "  The  whole  history  is  the  fiction  of  some  Chris- 
at  Edessa,  in  the  time  of  Eusebius  or  not  long  before.  The  people  of  Edessa  were  then 
rally  Christians ;  and  they  valued  themselves  upon  it,  and  were  willing  to  do  themselves  the 
►ur  of  a  very  early  conversion  to  the  Christian  faith.  By  some  one  of  them,  or  more  united 
ther,  this  history  was  formed,  atui  was  so  far  received  by  Eusebius  as  to  be  thought  by  him 
mproper  to  be  inserted  in  his  Ecclesiastical  History,*^ 
\  conclude  that  Eusebius  was  led  to  put  some  confidence  in  it  by  the  antecedent  probability  to 

Had  the  early  Christians  used  iV^mu,  — i.e.,  pictures  in  their  churches,  —  the  churches  themselves  would  everywhere  have  beei 
;  proof  against  the  Council  of  Franldbrt  and  all  who  oondemned  icont*    Scu^urtd  images  are  not  icotUt  technaeally. 
<  Abridged. 

'  Jacobite  primate,  died  1986. 
>  Bishop  of  Rome  a.d.  499-496. 

Wake,  Apottolie  Fathers^  p.  4. 

Vol.  iL  pp.  1-31. 

Crtdti,,  vi.  605. 

647 


648  INTRODUCTORY   NOTICE. 


which  I  have  referred,  favouring  the  idea  that  some  knowledge  of  Christ  had  penetrated  I 
mind  and  heart  of  Abgar  even  in  our  Saviour's  lifetime.  This  idea  receives  some  countenai 
from  the  fact  recorded  by  St  Matthew:*  "His  fame  went  throughout  all  Syria;  and  tii 
brought  imto  Him  all  sick  people  that  were  taken  with  divers  diseases/'  etc. 

The  remarks  I  have  quoted  from  the  learned  will  sufficiently  prepare  the  reader  for  the  otli 
Syriac  Documents  which  follow  these  Edessetu  Memoirs^  as  I  find  it  convenient  to  call  them. 
Here  follows  the  Introductory  Notice  by  the  translatcn: :  — 

These  Documents  were  selected  by  the  late  Dr.  Cureton,  from  manuscripts  acquired  \fi  ti 
British  Museum  from  the  Nitriau  Monastery  in  Lower  Egypt,  of  which  the  first  portion  arrived  i 
1841,  the  second  in  1843,  and  a  third  in  1847.  '^^  preparation  of  them  for  puUication  occq»e 
the  closing  days  of  his  life.  It  is  to  be  regretted  that  his  death  occurred  before  he  was  aUe  I 
write  a  preface :  the  more  so  because,  to  use  the  words  of  Dr.  W.  Wright,  the  editor  of  the  postki 
mous  work, ''  he  had  studied  the  questions  connected  with  this  volume  for  years  and  fiiom  evq 
point  of  view."  In  a  note  occurring  in  the  preface  to  his  Festal  Letters  of  Athatuisiusf  he  sqii 
''  I  have  found  among  the  Syriac  mss.  in  the  British  Museum  a  considerable  portion  of  the  origU 
Aramaic  document  which  Eusebius  cites  as  preserved  in  the  archives  of  Edessa,  and  various  pv* 
sages  from  it  quoted  by  several  authors,  with  other  testimonies  which  seem  to  be  sufficient  to »; 
tablish  the  fact  of  the  early  conversion  of  the  inhabitants  of  that  city,  and  among  them  of  the 
himself,  although  his  successors  afterwards  relapsed  into  paganism.  These,  together  with 
of  the  martyrdom  of  some  of  the  first  bishops  of  that  city,  forming  a  most  interesting 
to  our  knowledge  of  the  early  propagation  of  Christianity  in  the  East  down  to  about  a.d.  joo^l 
have  already  transcribed,  and  hope  to  publish."  ''  He  was  himself  firmly  persuaded,"  adds 
Wright,  "  of  the  genuineness  of  the  Epistles  attributed  to  Abgar,  king  of  Edessa,  and  our  Lord: 
opinion  which  lie  shared  with  such  illustrious  scholars  as  Baronius,  Tillemont,  Cave,  R.  M( 
(Bishop  of  Norwich),  and  Grabe." 

Without  attempting  here  to  decide  what  degree  of  historical  value  belongs  to  these 
it  may  be  proper  to  observe  that  the  several  matters  contained  in  them  are  so  far  distinct 
one  another  that  they  do  not  necessarily  stand  or  fall  together.  Such  matters  are  :  the  celel 
Epistles,  the  conversion  of  King  Abgar  Uchomo,  the  visit  of  Thaddaeus,  and  the  early  prevalatf! 
of  Christianity  at  Edessa.  With  regard  to  the  letters  said  to  have  passed  between  Abgar  and  o(t 
Lord,  it  seems  sufficient,  without  referring  to  the  internal  evidence,  to  remark,  with  Lardncraal 
Neander,  that  it  is  inconceivable  how  anything  written  by  Christ  should  have  remained  down  to 
the  time  of  Eusebius  unknown  to  the  rest  of  the  world.3  The  conversion  of  Abgar  is  a  distind 
matter  of  inquiry.  But  on  this  again,  doubt,  to  say  the  least,  is  cast  by  the  statement  that  A^pi 
Bar  Manu,  who  reigned  between  the  years  160  and  170  a.d.,  is  the  first  king  of  Edessa  on  whoi 
coins  the  usual  symbols  of  the  Baal- worship  of  the  country  are  wanting,  these  being  replaced  la 
his  case  by  the  sign  of  the  Cross.**  If  this  refers  to  a  complete  series  of  the  coins  of  Edessa,  thf 
evidence  afforded  must  be  considered  very  strong.  For  although,  to  take  a  parallel  instance,  "f« 
seek  in  vain  for  Christian  emblems  on  the  coinage  of  Constantine,  the  first  Christian  emperor,*' 
this  may  readily  be  accounted  for  by  his  preference  of  military  distinction  to  the  humbler  honooB 
conferred  by  his  new  faith,  whilst  it  does  not  appear  that  a/x/r-Christian  emblems  are  found,  ibI 
on  the  coins  of  his  son  and  successor  Christian  emblems  do  make  their  appearance.  The  other 
two  subjects  referred  to  do  not  lie  under  the  same  suspicion.  There  is  nothing  in  the  nature  rf 
the  case  to  disprove  the  visit  of  Thaddaeus  (or  Addseus)  —  nothing  improbable  in  the  fact  itselt 
whatever  judgment  may  be  formed  of  the  details  of  it  presented  to  us  here.    If,  however,  the  vifl^ 

of  Thaddaeus  also  should  have  to  be  ranked  among  apocryphal  stories,  this  would  not  aflfect  the, 

_ ^  _^^^  I 

«  Cap.  iv.  24.  3  Hist,  of  the  Churchy  vol.  i.  p.  109  (Fozdgn  TbeoL  LiL). 

s  P.  xxiii.  4  Bayer,  Historia  Edtstena  $  nummit  iUustnUa,  I  ■  m.  p.  i7> 

i  Humphreys'  Coin-Collector* s  Manual,  p.  364. 


INTRODUCTORY   NOTICE.  649 


maining  point  —  that  with  which  we  are  chiefly  concerned  in  these  Documents.  *'  It  is  certain," 
ys  Neander,  "  that  Christianity  was  early  diffused  in  this  country."  How  early,  is  not  so  certain. 
It  the  evidence  furnished  by  the  later  portions  of  these  Documents,  which  there  is  nothing  to 
»ntradict  and  much  to  confirm,  proves  that  early  in  the  second  century  Christianity  had  already 
ade  many  converts  there.  The  martyrdoms  of  Sharbil  and  Baisamya  are  said  to  have  occiured 
D.  113,'  the  year  in  which  Trajan  conquered  the  Parthian  kingdom,  of  which  Edessa  was  a  part ; 
id,  whilst  the  pagan  element  was  plainly  predominant,  we  find  the  Christians  sufficiently  numer- 
is  to  have  a  bishop  and  presbyters  and  deacons.  This  sufficiently  falls  in  with  the  proof  abready 
Iduced  of  the  conversion  of  even  a  king  of  Edessa  about  fifty  years  later. 

To  the  Documents  which  are  presumably  of  the  ante-Nicene  age.  Dr.  Cureton  added  two  Met- 
zal  Homilies  by  Jacob  of  Serug,  who  lived  in  the  next  century.  But,  as  they  are  so  closely 
nmected  with  the  most  interesting  portions  of  the  rest,  the  martyrdoms,  and  are  besides  of  con- 
lerable  merit  as  compositions,  the  decision  of  the  editors  to  insert  them  will,  it  is  presumed,  be 
pptoved  by  roost  readers.  The  two  supplemental  portions,  one  from  the  Latin  of  Simeon  Meta- 
iiastes,  and  the  other  from  Le  Vaillant  de  Florival's  French  translation  of  Moses  of  Chorene, 
we  also  been  inserted. 

The  translation  of  the  Syriac  portions,  although  made  with  Dr.  Cureton's  version  constantly  in 
^t,  may  fairly  be  considered  as  independent.  The  only  matter  in  which  his  authority  has  been 
led  on  is — in  the  case  of  proper  names,  the  supply  of  the  necessary  vowels,  —  for  the  text  is 
MPelless.  And  even  to  this,  one  exception  occurs,  in  the  Martyrdom  of  Barsamya,  where 
Svaristus  "  has  been  adopted  instead  of  his  "  Erastus."  In  regard  to  the  sense,  it  has  been 
quently  found  necessary  to  differ  from  him,  while  a  style  somewhat  freer,  though,  it  is  hoped, 
t  less  feithful,  has  been  employed.  The  Metrical  Homilies  also  have  been  arranged  so  as  to 
2aent  the  appearance  of  poetry.  The  results  of  Dr.  Wright's  collation  of  the  text  with  the  mss. 
ve  also  contributed  to  the  greater  correctness  of  the  work. 

The  translator  desires  very  thankfully  to  acknowledge  his  obligations  to  Dr.  R.  Payne  Smith, 
Kgius  Professor  of  Divinity  in  the  University  of  Oxford,'  the  progress  of  whose  Thesaurus  Syriacus 
regarded  with  so  much  satisfaction  and  hope,  for  his  kindness  in  furnishing  much  valuable  infor- 
tttbn  respecting  matters  on  which  the  lexicons  are  silent 

The  notes  marked  Tr.  are  by  the  translator.  The  others,  where  the  contrary  is  not  indicated, 
■t,  at  least  in  substance,  Dr.  Cureton's :  though  their  citation  does  not  always  imply  approval.' 


'  It  shonld  ha^e  been  iis. 

*  Moir  Dean  of  Cantexbuiy. 

B  The  translator  takes  the  opportunity  of  correcting  the  error  by  which  the  preparation  of  Tatian's  work  b  voL  iiL  of  the  Edia- 
^gk  Series  was  ascribed  to  him.  The  credit  of  it  is  due  in  the  first  instance  to  his  lamented  fiiend  M\\  J.  E.  Ryland,  at  whose  requests 
Hflteeqnentiy  by  that  of  the  editors,  he  undertook  to  correct  the  manuscript,  but  was  soon  obliged  bf'otber  engagementt  to  relinquish 
illMk.    [The  coraection  was  duly  made  in  this  series*    See  toL  ii*  pp.  S9»  6i.] 


f 


•     #* 


ANCIENT    SYRIAC    DOCUMENTS 

£LATING  TO  THE  EARLIEST  ESTABLISHMENT  OF  CHRISTIANITY 
IN  EDESSA  AND  THE  NEIGHBOURING  COUNTRIES. 


FROM  THE  HISTORY  OF  THE  CHURCHY 


THE  STORY*  CONCERNING  THE  KING  OF  EDESSA.« 


"Now  the  story  relating  to  Thaddsus  was  on 
is  wise :  — 

While  the  Godhead  of  our  Saviour  and  Lord 
SSQS  Christ  was  proclaimed  among  all  men  by 
sason  of  the  astonishing  mighty-works  which 
fc  wrought,  and  myriads,  even  from  countries 
taote  from  the  land  of  Judaea,  who  were  af- 
Hcted  with  sicknesses  and  diseases  of  every 
Bind,  were  coming  to  Him  in  the  hope  of  being 
■ealed.  King  Abgar*  also,  who  was  renowned 
tDong  the  nations  on  the  east  of  the  Euphrates 
ar  his  valour,  had  his  body  wasting  away  with 
grievous  disease,  such  as  there  is  no  cure  for 
feBong  men.  And  when  he  heard  and  was  in- 
krmed  of  the  name  of  Jesus,  and  about  the 
llghty  works  which  He  did, — for  every  one  ahke 
Ore  witness  concerning  Him,  —  he  sent  a  letter 
F  request  by  a  man  belonging  to  him,^  and 
ught  Him  to  come  and  heal  him  of  his 


But  our  Saviour  at  the  time  that  he  asked  Him 
^  not  comply  with    his   request.     Yet   He 

s  By  Euscbius  of  Caesarea.  —  Tr.    The  ms.  from  which  this  ex- 
bom  Euscbius  is  uken  is  numbered  14*639,  foL  15  b.    It  is  de- 
d  in  Cureton's  Corpus  Ignatianum,  p.  350. 
Book  L  chapter  the  thirteenth.  —  Tr. 

Ptoperiy   Urrkoi,  or  OrrM  y^Aaiho\\.    It  seems  proba- 

the  word  is  connected  with  Osrhoene,  the  name  of  the  prov- 
in  which  Edessa  heM  an  important  place,  the  correct  form  of 

b  supposed  to  be  Orrhoent.    The  name  Edessa  \\ai^\ 
oohr  ooce  in  these  Documents,  viz.,  in  the  "  Acts  of  Skardt'l" 

*-  "  By  this  title  all  the  tooarchs  of  Edessa  were  called,  just  as  the 
3rs  were  callea  Caesars,  the  kings  of  Egypt  Pharaohs 
he  kings  of  Syria  Antiocht.*'    Assem.,  ffioi.  Or.,  vol. 
emani  adds:  "  Abgar  in  Svriac  means  lame**    Moses 
,  however,  with  more  probability,  derives  it  from  the  Ar> 
Avag-alr, "  grand  homme,  &  cause  de  sa  grande  mansu^ttide 
sa£esse,  et  de  plus,  i  cause  de  sa  taille."    See  below  the  ez- 
HiHary  of  Armenia,  book  ii.  ch.  26. 
Ensebras  has  &  iiriaTeAiy^^v. 
Boce  OB  r«xwM#^««*  <»  nest  page.— >TlL 


deigned  to  give  him  *  a  letter  in  reply  :  for  He 
promised  him  that  He  would  send  one  of  His 
disciples,  and  heal  his  sicknesses,  and  give  sal- 
vation 7  to  him  and  to  all  who  were  connected 
with  him.*  Nor  did  He  delay  to  fulfil  His 
promise  to  him :  but  after  He  was  risen  from 
the  place  of  the  dead,  and  was  received  into 
heaven,  Thomas  ^  the  apostle,  one  of  the  twelve, 
as  by  an  impulse  from  God,  sent  Thaddaeus,'** 
who  was  himself  also  numbered  among  the  sev- 
enty" disciples  of  Christ,  to  Edessa,  to  be  a 
preacher  and  proclaimer  of  the  teaching  of 
Christ ;  and  the  promise  of  Christ  was  through 
him  fulfilled. 

Thou  hast  in  writing  the  evidence  of  these 
things,  which  is  taken  from  the  Book  of  Records  " 
which  was  at  Edessa :  for  at  that  time  the  king- 
dom was  still  standing. '3  In  the  documents,  then, 
which  were  there,  in  which  was  contained  what- 
ever was  done  by  those  of  old  down  to  the  time 
of  Abgar,  these  things  also  are  found  preserved 
down  to  the  present  hour.  There  is,  however, 
nothing  to  prevent  our  hearing  the  very  letters 
themselves,  which  have  been  taken  by  us  '^  from 

*  Ut.  "  deemed  him  worthy  of."  —  Tr. 

7  Gr.  (Twnjptav :  and  so  the  Syriac  word,  meaning  "  life,'*  is  gener- 
ally to  be  translated  in  this  collection.  —  Tr. 

•  Syr.  "  near  to  him;  "  Gr.  twi^  «-f>o<n|icdKrwy. 
9  His  real  name  was  Judas  Thomas:  see  p.  8. 

'o  The  name  is  taken  from  Eusebius,  but  in  the  original  Syriac 
treatises,  which  follow,  he  is  called  Addaeus. 

I'  In  The  Teaching  of  the  Apostles  he  is  said  to  have  been  one  of 
the  "  seventy-two  apostles."  His  naune,  like  that  of  Thomas,  seems 
to  have  been  the  very  common  one,  Judals. 

''  These  were  kept  in  the  archives  of  the  kingdom,  which  were 
transferred  by  Ab^ar  from  Nisibis  to  Edessa  whoi  he  made  it  the 
capiul  of  his  dominions.  See  Moses  Chor.  B.  ii.  ch.  ay,  infra.  The 
archives  siopcaiT  to  have  been  still  kept  at  Edessa  in  a.d.  ^50.  [Com- 
pare this  (act  with  Tertullian's  statement,  vol.  iii.  p.  164.] 

>s  The  kingdom  of  Edessa  was  brought  to  an  eml  and  entirely  sub- 
jected to  the  Romans  in  ad.  ax?  or  ai8. 

\*  The  extract  from  the  archives  was  probably  made  by  Sextus 
Julius  Afrtcanus,  and  copied  by  Eusebius  from  his  Chronogra/Auh 

6;  I 


652 


THE   STORY   CONCERNING  THE   KING   OF  EDESSA. 


the  archives,  and  are  in  words  to  this  effect^ 
translated  from  Aramaic  into  Greek. 

Copy  of  the  letter  which  was  written  by  King ' 
Abgar  to  Jesus,  and  sent  to  Him  by  the  hand  of 
Hananias,'  the  Tabularius,'  to  Jerusalem :  — 

"  Abgar  the  Black/  sovereign  5  of  the  country, 
to  Jesus,  the  good  Saviour,  who  has  appeared  in 
the  coimtry  of  Jerusalem :  Peace.  I  have  heard 
about  Thee,*  and  about  the  healing  which  is 
•wrought  by  Thy  hands  without  drugs  and  roots. 
For,  as  it  is  reported.  Thou  makest  the  blind  to 
see,  and  the  lame  to  walk ;  and  Thou  cleansest 
the  lepers,  and  Thou  castest  out  unclean  spirits 
and  demons,  and  Thou  healest  those  who  are 
tormented  with  lingering  diseases,  and  Thou 
raisest  the  dead.  And  when  I  heard  all  these 
things  about  Thee,  I  settled  in  my  mind  one  of 
two  things  :  either  that  Thou  art  God,  who  hast 
come  down  from  heaven,  and  doest  these  things ; 
or  that  Thou  art  the  Son  of  God,  and  doest  these 
things.  On  this  account,  therefore,  I  have  writ- 
ten to  beg  of  Thee  that  Thou  wouldest  weary 
Thyself  to  come  to  me,  and  heal  this  disease 
which  I  have.  For  I  have  also  heard  that  the 
Jews  murmur  against  Thee,  and  wish  to  do  Thee 
harm.  But  I  have  a  city,  small  and  beautiful, 
which  is  sufficient  for  two." 

Copy  of  those  things  which  were  written '  by 
Jesus  by  the  hand  of  Hananias,  the  Tabularius, 
to  Abgar,  sovereign  of  the  country  :  — 

"  Blessed  is  he  that  hath  believed  in  me,  not 
having  seen  me.  For  it  is  written*  concerning 
me,  that  those  who  see  me  will  not  believe  in 
me,  and  that  those  will  believe  who  have  not 
seen  me,  and  will  be  saved.  But  touching  that 
which  thou  hast  written  to  me,  that  I  should  come 
to  thee  —  it  is  meet  that  I  should  finish  here  all 
that  for  the  sake  of  which  I  have  been  sent; 
and,  after  I  have  finished  it,  then  I  shall  be  taken 
up  to  Him  that  sent  me  ;  and,  when  I  have  been 
taken  up,  I  will  send  to  thee  one  of  my  disciples, 
that  he  may  heal  thy  disease,  and  give  salvation 
to  thee  and  to  those  who  are  with  thee." 

To  these  letters,  moreover,  is  appended  the 
following  also  in  the  Aramaic  tongue  :  — 

"  After  Jesus  was  ascended,  Judas  Thomas  sent 
to  him  Thaddaeus  the  apostle,  one  of  the  Seventy. 

*  Gr.  T6irapx<K. 

^  Called  Hanan  in  the  original  Syriac  document :  and  so  in  Moses 
Chor. :  Eusebius  has  'AvaviaK.  which  is  copied  here. 

3  Gr.  raxvSpofiov.  But  tne  post  held  by  Hananias  must  have 
been  one  of  more  dignity  than  thai  of  a  courier.  He  was  probably 
a  Secretary  of  State.  In  Tke  Acts  of  Addeeus  {infra)  he  is  called,  in 
connection  with  the  name  Tabularius,  a  skarir,  or  confidential  servant. 

It  would  seem  that  Tabularius  has  been  confounded  with  Tabella- 
rius,  a  letter-carrier.  —  Tr. 

*  Or  "  Abgar  Uchomo."  The  epithet  was  peculiar  to  this  King 
Abgar.  He  was  the  fourteenth  king:  the  eleventh  was  called  Abgar 
Sumoco,  or  *'  the  Red." 

The  occasion  of  the  name  "  Black"  is  doubtful:  it  can  hardly 
hare  arisen  from  the  fact  that  Abgar  was  suffering,  as  Cedreniu 
asserts,  from  the  black  leprosy.  —  Tr. 

5  ''Head,"  or  "  chief"  —  Tr. 

^  Comp.  Matt.  iv.  34 :  "  And  His  fame  went  throughout  all  Syria,** 
etc.    Sec  also  Moses  Chor.  B.  ii.  c.  30. 

^  Gr.  «myp«^«l^ra,  "  written  in  reply." 

'  [John  ijt.  39,  and  xx.  39,  31 :  Hab.  i.  s:  with  Isa.  lii.  15,  liiL  x.] 


And,  when  he  was  come,  he  lodged  with  Tobiu^ 
son  of  Tobias.  And,  when  the  news  about  \m 
was  heard,  they  made  it  known  to  Abgar:  ''llie 
apostle  of  Jesus  is  come  hither,  as  He  sent  thee 
word."  Thaddaeus,  moreover,  began  to  hoi 
every  disease  and  sickness  by  the  power  of  God 
so  that  aU  men  were  amazed.  And,  when  Abgi 
heard  the  great  and  marvellous  cures  whidi  hi 
wrought,  he  bethought  himself  that  he  was  tin 
person  about  whom  Jesus  had  sent  him  wop 
and  said  to  him  :  When  I  have  been  taken  ^ 
I  will  send  to  thee  one  of  my  disciples,  that  b 
may  heal  thy  disease.  So  he  sent  and  calk 
Tobias,  with  whom  he  was  lodging,  and  said  t 
him  :  I  have  heard  that  a  mighty  man  has  com 
and  has  entered  in  and  taken  up  his  lodging  i 
thy  house:  bring  him  up,  therefore,  to  me.  Ao 
when  Tobias  came  to  lliaddaeus  he  said  to  him 
Abgar  the  king  has  sent  and  called  me,  and  coo 
manded  me  to  bring  thee  up  to  him,  that  tho 
mayest  heal  him.  And  Thaddaeus  said:  I«i 
go  up,  because  to  him  have  I  been  sent  wit 
power.  Tobias  therefore  rose  up  early  the  no 
day,  and  took  Thaddaeus,  and  came  to  Abgii: 
"  Now,  when  they  were  come  up,  his  prinot 
happened  to  be  standing  ^  there.  And  inuK 
diately,  as  he  was  entering  in,  a  great  visioi 
appeared  to  Abgar  on  the  countenance  of  Thad 
daeus  the  apostle.  And,  when  Abgar  saw  Huri 
daeus,  he  prostrated  himself  before  him.'^  A« 
astonishment  seized  upon  all  who  were  staodfll 
there :  for  they  had  not  themselves  seen  tbi 
vision,  which  appeared  to  Abgar  alone.  Andh 
proceeded  to  ask  Thaddaeus  :  Art  thou  in  trf 
the  disciple  of  Jesus  the  Son  of  God,  who  saic 
to  me,  I  will  send  to  thee  one  of  my  disajte 
that  he  may  heal  thee  and  give  thee  salvationi 
And  Thaddaeus  answered  and  said :  Becau* 
thou  hast  mightily  "  believed  on  Him  that  seal 
me,  therefore  have  I  been  sent  to  thee;  ^ 
again,  if  thou  shalt  believe  on  Him,  thou  siul 
have  the  requests  of  thy  heart.  And  Abgar  saiii 
to  him  :  In  such  wise  have  I  believed  on  Hin^ 
that  I  have  even  desired  to  take  an  amiyaiw 
extirpate  those  Jews  who  crucified  Him ;  ^ 
it  not  that  I  was  restrained  by  reason  of  the  do- 
minion of  the  Romans.'*  And  Thaddsussaid: 
Our  Lord  has  fulfilled  the  will  of  His  Father; 
and,  having  fulfilled  it,  has  been  taken  up  to  Hfl 
Father.     Abgar  said  to  him  :  I  too  have  believd 

9  Cureton,  |*  were  assembled  and  standing;  "  nearly  as ^^soj 
irapoyrMV  icoa  corwrwr.     But  in  a  Sam.   xx.   i,  the  ooly  rc»t»o 

given  by  Castel  for  the  word  s.A90£bA|  is  used  for  the  Heb.  K'^p^ 
"  he  chanced."— Tr. 

'^^  f-^P*  ^c  ^  vpo9tKvin|o>c  of  Eusebius,  mxf  be  Rttlfl* 
"  worshipped."  —  Tr. 

"  iJiJiho'M  Gr.  t^vfMXmK,  Ut.  "greatly:"  C  "noWy"  * 

nothing  more  than  intensity  is  necessarily  deooced  by  eitbet  •" 
Compare,  for  the  Svriac,  Ps.  cxix.  107,  i^;  Dan.  iL  tt.—TL 
*2  Compare  the  letters  of  Abgar  aod  Tiberius,  iVr«. 


STORY  CONCERNING  THE  KING  OF  EDESSA. 


653 


m  and  in  His  Father.  And'  Thaddaeus 
Therefore  do  I  lay  my  hand  upon  thee  in 
ame.  And  when  he  had  done  this,  imme- 
y  he  was  healed  of  his  sickness  and  of  the 
;e  which  he  had.  And  Abgar  marvelled, 
ise,  Uke  as  he  had  heard  concerning  Jesus, 
:  saw  in  deeds  by  the  hand  of  Thaddaeus 
lisciple :  since  without  drugs  and  roots  he 
d  him ;  and  not  him  only,  but  also  Abdu,* 
)f  Abdu,  who  had  the  gout:  for  he  too 
in,  and  fell  at  his  feet,^  and  when  he 
d  over  him  he  was  headed.  And  many 
people  of  their  city  did  he  heal,  and  he 
reat  works,  and  preached  the  word  of  God. 
iter  these  things  Abgar  said  to  him  :  Thou, 
daeus,  doest  these  things  by  the  power  of 
we  also  marvel  at  them.  But  in  addition 
these  things  I  beg  of  thee  to  relate  to  me 
tory  about  the  coming  of  Christ,  and  in 
manner  it  was ;  and  about  His  power,  and 
lat  power  He  wrought  those  things  of  which 
e  heard. 

nd  Thaddaeus  said :  For  the  present  I  will 
ent;*  but,  because  I  have  been  sent  to 
h  the  word  of  God,  assemble  me  to-morrow 
le  people  of  thy  city,  and  I  will  preach 
;  them,  and  sow  amongst  them  the  word 
t ;  and  wi//  tell  them  about  the  coming  of 
:,  how  it  took  place ;  and  about  His  mis- 


another  piece.  The  Teetching  of  Addttus,  i.e.,  Thaddaeus, 
a  portion  ct  the  original  Syriac  from  which  Eusebius'  trans- 
as  made.  The  only  portions  that  correspond  are:  in  the 
pioce,  from  this  place  to  "  —  accept  that  ol  others,"  near  the 
(^  in  the  foUowing  one,  fnnn  the  beginning  to  "  —  that  which 
UTS."  Some  of  the  variations  are  worthy  of  notice. 
B  note  9,  p.  657,  in/ra, 

lis  answers  suffiaently  well  to  the  Greek:  o«^  koI  avrbf 
wr  jhrb  rouf  v66af  avrov  cvccrry;  but,  as  the  original  Syriac, 
ids  '*  he  too  brought  his  feet  to  him,  and  he  laid  his  hands  upon 
td  healed  him,"  the  Greek  translation  must  have  been  at 


^rvMfht  TtaA  J^esented.  —  Tr. 

e  original  Syriac  has  '*  I  will  not  hold 


my  peace  from  dedar- 


sion,5  for  what  purpose  he  was  sent  by  His 
Father ;  and  about  His  power  and  His  deeds, 
and  about  the  mysteries  which  He  spake  in  the 
world,  and  by  what  power  He  wrought  these 
things,  and  about  His  new  preaching,^  and  about 
His  abasement  and  His  humiliation,  and  how 
He  humbled  and  emptied  and  abased  Himself, 
and  was  crucified,  and  descended  to  Hades,^  and 
broke  through  the  enclosure  *  which  had  never 
been  broken  through  beforey  and  raised  up  the 
dead,  and  descended  alone,  and  ascended  with 
a  great  multitude  to  His  Father.9 

"Abgar,  therefore,  commanded  that  in  the 
morning  all  the  people  of  his  city  should  assem- 
ble, and  hear  the  preaching  of  Thaddaeus.  And 
afterwards  he  commanded  gold  and  silver  to  be 
given  to  him ;  but  he  received  it  not,  and  said : 
If  we  have  forsaken  that  which  was  our  own,  how 
shall  we  accept  that  of  others  ?  " 

These  things  were  done  in  the  year  340.'® 

In  order,  moreover,  that  these  things  may  not 
have  been  translated  to  no  purpose  word  for  word 
from  the  Aramaic  into  Greek,  they  are  placed  in 
their  order  of  time  here. 

Here  endeth  the  first  book. 

5  So  Euseb.    The  orig.  Syr.  has  "  His  sender." 

6  The  orig.  Syr.  has  "  the  certitude  of  His  preaching."  The  enor 

seems  to  have  arisen  from  the  Greek  translator  confounding  I^Zo^LA^bM 
with^.^1^. 

More  probably  with  \AoA^»  "newness  (of  his  preaching),** 

which  was  freely  translated  by  him  (ircpi)  rn«  icaii%  avrou  n|pv|cM«; 
and  this,  again,  was  by  the  ^rian  re-translator  rendered  literally,  as 
in  the  text. 

The  word  eertitudt  (above)  may  be  rendered  untrring  truth, 
—  Tr. 

7  Or  "  Sheol,"  as  in  Hebrew.  The  orig.  Syr.  gives  "  the  place  of 
the  dead.".. 

*  Eph.  ii.  14. 

9  Comp.  Matt.  xxviL  59. 

10  Valesius  says  that  the  Edessenes  commenced  their  era  with  the 
zx7th  Olympiad,  the  first  year  of  the  reign  of  Seleucus.  .  The  year 
340  correspcnids,  therefore,  with  the  fifteenth  year  of  Hberius. 

It  should  be  the  beginning  oS.  the  zzjth  Olympiad. — Tr. 


ANCIENT    SYRIAC    DOCUMENTS. 


A  CANTICLE  OF  MAR'  JACOB  THE  TEACHER  ON   EDESSA," 


Edessa  sent  to  Christ  by  an  epistle  to  come 
to  her  and  enlighten  her.  On  behalf  of  all  the 
peoples  did  she  make  intercession  to  Him  that 
He  would  leave  Zion,  which  hated  Him,  and 
come  to  the  peoples,  who  loved  Him. 

She  despatched  a  messenger  to  Him,  and 
begged  of  Him  to  enter  into  finendship  with  her. 
By  the  righteous  king  she  made  intercession  to 
Him,  that  He  would  depart  from  the  Jewish 
people,  and  towards  the  other  peoples  direct  His 
burden. 

From  among  all  kings  one  wise  king  did  the 
daughter  of  the  peoples  find.  Amba^ador  she 
made  him.  To  her  Lord  she  sent  by  him : 
Come  Thou  unto  me ;  I  will  forget  in  Thee  all 
idols  and  carved  images. 

The  harlot  heard  the  report  of  Him  from  afar, 
as  she  was  standing  in  the  street,  going  astray 
with  idols,  playing  the  wench  with  carved  images. 
She  loved,  she  much  desired  Him,  when  He  was 
far  away,  and  begged  Him  to  admit  her  into  His 
chamber. 

Let  the  much-desired  Bridegroom  kiss  me  : 
with  the  kisses  of  His  mouth  let  me  be  blessed. 
I  have  heard  of  Him  from  afar :  may  I  see  Him 
near ;  and  may  I  place  my  lips  upon  His,  and 
be  delighted  by  seeing  Him  with  mine  eyes. 

Thy  breasts  are  better  to  me  than  wine :  for 
the  fragrance  of  Thy  sweetness  is  life  for  ever- 
more. With  Thy  milk  shall  I  be  nourished ; 
with  Thy  fragrance  shall  I  grow  sweet  from  the 
smoke  of  idols,  which  with  its  rank  odour  did 
make  me  fetid. 

Draw  me  after  Thee  into  Thy  fold  :  for  I  am 

>  Or  "  My  Lord,"  or  "  Mr."  —  Tr. 

3  Ihis  is  taken  from  Cod.  Add  17,  158,  fol.  56,  where  is  added: 
*'  when  she  sent  to  our  Lord  to  come  to  her." 


654 


a  sheep  gone  astray  in  the  world.    After 
do  I  run,  and  Thy  converse  do  I  seek :  tbati 
me  may  be  completed  that  number  of  a 
dred,  by  means  of  a  lost  one  which  is  fotmls  | 

Let  Gabriel  rejoice  and  be  exceeding 
wi&  the  company  of  all  the  angels,  in  T^/ 
Good  Shepherd,  who  on  Thy  shoulders 
carry  the  maimed  sheep,  that  that  number  of  i 
hundred  might  be  preserved. 

Thy  love  is  better  than  wine ;  than  Ac 
of  the  upright  Thy  affection.     By  wine  letal 
reminded  of  Thee,  how  by  the  cup  of  Thy 
Thou  didst  grant  us  to  obtain  new  life,  and 
upright  did  celebrate  Thy  love. 

A  church  am  I  from  among  the  peoples,! 
I  have  loved  the  Only-begotten  who  was 
by  God:  whereas  His  betrothed  hated  Hia,l 
have  loved  Him ;  and  by  the  hands  of  Abgarl' 
Black*  do  I  beseech  Him  to  come  to  mc 
visit  me. 

Black  am  I,  yet  comely.  Ye  daughteis 
Zion,  blameless  is  your  envy,  seeing  that  the  Soi 
of  the  Glorious  One  hath  espoused  me,  to  biaf 
me  into  His  chamber.  Even  when  I  was  h** 
ful,  He  loved  me,  for  He  is  able  to  make » 
fairer  than  water. 

Black  was  I  in  sins,  but  I  am  comely:  fori 
have  repented  and  turned  me.  I  have  put  aif 
in  baptism  that  hateful  hue,  for  He  hath  wasbel 
me  in  His  innocent  blood  who  is  the  Savionrrf 
all  creatures. 

Here  end  the  Extracts  from  the  Canticle  « 
Edessa.5 


3  FLukc  XV.  6.] 
*  bee  note  on  p.  659 

3  [This  ancient  imitation  of  the  Canticles  shows  bow  thtf  book  V 
understood,  as  of  Christ  and  His  Church.] 


656  EXTRACTS  CONCERNING  ABGAR  AND  ADD,EU& 


658 


THE  TEACHING   OF  ADDiEUS  THE  APOSTLE. 


the  separation  which  will  be  made  between  the 
sheep  and  the  goats,  and  between  the  faithful 
and  those  who  believe  not. 

And  he  said  to  them :  Because  the  gate  of  life 
is  strait  and  the  way  of  truth  narrow,  therefore 
are  the  believers  of  the  truth  few,  and  through 
unbelief  is  Satan's  gratification.  Therefore  are 
the  liars  many  who  lead  astray  those  that  see. 
For,  were  it  not  that  there  is  a  good  end  await- 
ing believing  men,  our  Lord  would  not  have 
descended  from  heaven,  and  come  to  be  bom, 
and  to  endure  the  suffering  of  death.  Yet  He 
did  come,  and  us  did  He  send'  ...  of  the 
£uth  which  we  preach,  that  God  was  crucified 
for '  all  men. 

And,  if  there  be  those  who  are  not  willing '  to 
agree  with  these  our  words,  let  them  draw  near 
to  us  and  disclose  to  us  what  is  in  their  mind, 
that,  like  as  in  the  case  of  a  disease,  we  may 
apply  to  their  thoughts  healing  medicine  for  the 
cure  of  their  ailments.  For,  though  ye  were  not 
present  at  the  time  of  Christ's  suffering,  yet  from 
the  sun  which  was  darkened,  and  which  ye  saw, 
learn  ye  and  understand  concerning  the  great 
convulsion  3  which  took  place  at  that  time,  when 
He  was  crucified  whose  Gospel  has  winged  its 
way  through  all  the  earth  by  Uie  signs  which  His 
disciples  my  fellows  do  in  all  the  earth :  yea, 
those  who  were  Hebrews,  and  knew  only  the  lan- 
guage of  the  Hebrews,  in  which  they  were  bom, 
lo !  at  this  day  are  speaking  in  all  languages, 
in  order  that  those  who  are  afar  off  may  hear  and 
believe,  even  as  those  who  are  near.  For  He  it 
is  that  confounded  the  tongues  of  the  presump- 
tuous in  this  region  who  were  before  us  ;  and  He 
it  is  that  teaches  at  this  day  the  faith  of  truth 
and  verity  by  us,  humble  and  despicable  *  men 
from  Galilee  of  Palestine.  For  I  also  whom  ye 
see  am  from  Paneas,5  from  the  place  where  the 
liver  Jordan  issues  forth,  and  I  was  chosen,  to- 
gether with  ray  fellows,  to  be  a  preacher. 

For,  according  as  my  Lord  commanded  me, 
k) !  I  preach  and  publish  the  Gospel,  and  lo  ! 
His  money  do  I  cast  upon  the  table  before  you, 
and  the  seed  of  His  word  do  I  sow  in  the  ears 
of  all  men ;  and  such  as  are  willing  to  receive  it, 
theirs  is  the  good  recompense  of  the  confession 
of  Christ;  but  those  who  are  not  persuaded,  the 
dust  of  my  feet  do  I  shake  off  against  them,  as 
He  commanded  me. 

>  The  remainder  of"  The  Teaching  of  Addaus"  is  taken  from 
another  ms.  of  the  Nitrian  collection  m  the  Brit.  Mus.,  Cod.  Add. 
14,644.  It  is  one  of  those  which  were  procured  in  the  year  of  the 
Greeks  1243  (a.d.  911)  by  the  abbot  Moses  during  his  visit  to  Bag- 
dad.   It  appears  to  be  of  the  sixth  century. 

•  Both  "  for"  and  "  willing"  are  conjectural,  the  ms.  being  dam- 
aged. —  Wright. 

3  Possibly  "  earthquake,"  for  which  sense  sec  Mich.,  p.  161 ;  and 
•oon  p.  659,  infra.  —  Tr. 

<  Property  "  miserable."  Compare  Rom.  vii,  24 :  1  Cor,  xv.  19. 
— Tr. 

S  Otherwise  Caesarea  Paneas,  or  C.  Philippi:  now  Banias.  —  Tr. 


Repent  therefore,  my  beloved,  of  evj 
and  of  abominable  deeds,  and  turn  yon 
towards  Him  with  a  good  and  hcmest  wiB, 
hath  turned  Himself  towards  you  with  tiie 
of  His  rich  mercies ;  and  be  ye  not  as  tli 
erations  of  former  times  that  have  passed 
which,  because  they  hardened  their  heart : 
the  fear  of  God,  received  punishment  < 
that  they  themselves  might  be  chastise 
that  those  who  come  after  them  may  t 
and  be  afraid.  For  the  purpose  of  oar 
coming  into  the  world  assuredly  was,^  tf 
might  teach  us  and  show  us  that  at  the  a 
mation  of  the  creation  there  will  be  a  ra 
tion  of  all  men,  and  that  at  that  time  their 
of  conduct  will  be  portrayed  in  their  persa 
their  bodies  will  be  volumes  for  the  writ! 
justice ;  nor  will  any  one  be  there  ndu)  is 
quainted  with  books,  because  every  one  wi 
that  which  is  written  in  His  own  book.' 

•  •  •  •  •  •  • 

• 

Ye  that  have  eyes,  forasmuch  as  ye  < 
perceive,  are  yourselves  also  become  like 
who  see  not  and  hear  not ;  and  in  vain  d 
ineffectual  voices  strain  themselves  to  dead 
Whilst  they  are  not  to  be  blamed  for  not  h 
because  they  are  by  ^  nature  deaf  and  dui 
the  blame  which  is  justly  incurred  fisdls  upoi 
because  ye  are  not  willing  to  perceive — n 
that  which  ye  see.  For  the  dark  cloud  o 
which  overspreads  your  minds  suffers  you 
obtain  the  heavenly  light,  which  is  the 
standing  of  knowledge." 

Flee,  then,  from  things  made  and  cres 
I  said  to  you,  which  are  only  called  gods  ir 
whilst  they  are  not  gods  in  their  nature 
draw  near  to  this  Beings  who  in  His  112 
God  from  everlasting  and  from  etemit 
is  not  something  made,  like  your  idols,  no 
a  creature  and  a  work  of  art,  like  those  im 
which  ye  glory.  Because,  although  this  " 
put  on  a  body,  yet  is  He  God  with  His  I 
For  the  works  of  creation,  which  tremble< 
He  was  slain  and  were  dismayed  at  His  si 
of  death,  —  these  bear  witness  that  He  is 
self  God  the  Creator.  For  it  was  not  on  a 
of  a  man  that  the  earth  trembled,'^  but 


6  Cureton:   "the  whole  object  of  our  LonTs 

world  was."    But  OlNo  is  «  omuino. — Tb. 

f  A  few  lines  are  wanting  here  in  the  MS. 

>  The  greater  part  of  the  word  rendered  "  deaf**  b  cae^ 

The  "your"  looks  as  if  it  were  impenooal:  "k  is  ■ 
any  one  to  talk  to  the  deaf."— Tr. 

9  "  By  *  {^)  is  not  b  the  printed  text  —  Tr. 

'o  Lit.  "  the  blame  in  which  justice  is  ioTohred  (pcop.*' 
yours."  — Tr. 

»»  Comp.  Phnr.  xix.  95.— Tr. 

x«  "  This  "  u  doubtful.  —  Wright. 

13  I  have  very  little  doubt  that  we  dioakl  tobttitiiiK  |2i 

—  the  earth  trembled  —  for  t^i|   ^^9  —  «mI#  is  firm  « 
— Wrkuit.    [Words  in  italics  are  by  the  tsMttblar.] 


66o 


THE   TEACHING   OF   ADDiEUS  THE  APOSTLE. 


things  which  are  made  —  a  mind  in  which  is 
portrayed  the  image  of  verity  and  of  truth,  oi . 
the  Father,  and  of  the  Son,  and  of  the  Holy  | 
Spirit ;  believing  and  being  baptized  in  the  triple 
and  glorious  names.  For  this  is  our  teaching 
and  our  preaching.  For  the  belief  of  the  truth 
of  Christ  does  not  consist  of  many  things.'  And 
those  of  you  as  are  willing  to  be  obedient  to 
Christ  are  aware  that  I  have  many  times  repeated 
my  words  before  you,  in  order  that  ye  might 
learn  and  understand  what  ye  hear. 

And  we  ourselves  shall  rejoice  in  this,  like  the 
husbandman  who  rejoices  in  the  field  which  is 
blessed  ;  God  also  will  be  glorified  by  your  re- 
pentance towards  Him.  While  ye  are  saved 
hereby,  we  also,  who  give  you  this  counsel,  shall 
not  be  despoiled  of  the  blessed  reward  of  this 
work.  And,  because  I  am  assured  that  ye  are 
a  land  blessed  according  to  the  will  of  the  Lord 
Christ,  therefore,  instead  of  the  dust  of  our  feet 
which  we  were  commanded  to  shake  off  against 
the  town  that  would  not  receive  our  words,  lo  ! 
I  have  shaken  off  to-day  at  the  door  of  your  ears 
the  sayings  of  my  lips,  in  which  are  portrayed 
the  coming  of  Christ  which  has  already  been, 
and  also  that  which  is  yet  to  be  ;  and  the  resur- 
rection, and  the  resuscitation  of  all  men,  and  the 
separation  which  is  to  be  made  between  the  faith- 
ful and  the  unbelieving ;  and  the  sore  punishment 
which  is  reserved  for  those  who  know  not  God, 
and  the  blessed  promise  of  future  joy  which  they 
shall  receive  who  have  believed  in  Christ  and 
worshipped  Him  and  His  exalted  Father,  and 
have  confessed  Him  and  His  divine  Spirit.' 

And  now  it  is  meet  for  us  that  I  conclude  my 
present  discourse  ;  and  let  those  who  have  ac- 
cepted the  word  of  Christ  remain  with  us,  and 
those  also  who  are  willing  to  join  with  us  in  | 
prayer  ;  and  afterwards  let  them  go  to  their 
homes. 

And  Addaeus  the  apostle  was  rejoiced  to  see 
that  a  great  number  of  the  population  of  the  city 
stayed  with  him  ;  and  they  were  dut  few  who  did 
not  remain  at  that  time,  while  even  those  few 
not  many  days  after  accepted  his  words  and 
believed  in  the  Gospel  set  forth  in  ^  the .  preach- 
ing of  Christ. 

And  when  Addaeus  the  apostle  had  spoken 
these  things  before  all  the  town  of  Edessa,  and 
King  Abgar  saw  that  all  the  city  rejoiced  in  his 
teaching,  men  and  women  alike,  and  heard  them 
saying  to  him,  "  True  and  faithful  is  Christ  who 
sent  thee  to  us  '*  —  he  himself  also  rejoiced 
greatly  at  this,  giving  praise  to  God ;  because, 
like  as  he  had  heard  from  Hanan,**  his  Tabu- 
larius,  about  Christ,  so  had  he  seen  the  wonder- 

*  Lit.  "  the  truth  of  Christ  is  not  believed  in  many  things."  —  Tr. 
>  Lit.  "  the  Spint  of  His  Godhead  "  a  His  Spint  of  Godhead  = 
His  divine  Spirit.  '  —  Tr. 

»  Lit.  "  the  Gospel  of."  —  Tr. 
4  See  p.  65a,  note  3,  M/ro. 


ful  mighty-works  which  Addaeus  the  aqpostl 
in  the  name  of  Christ. 

And  Abgar  the  king  also  said  to  him :  Ac 
ing  as  I  sent  to  Christ  in  my  letter  to  Him 
according  as  He  also  sent  to  me,  so  have  I 
received  fix>m  thine  own  self  this  day;  » 
I  believe  all  the  days  of  my  life,  and  in  the 
same  things  will  I  continue  and  make  my  1 
because  I  know  also  that  there  is  no  other  ( 
in  whose  name  these  signs  and  wonders  are 
but  the  power  of  Christ  whom  thou  preadu 
verity  and  in  truth.  And  henceforth  Him 
worship  —  I  and  my  son  Maanu,^  and  Auga 
and  Shalmath  the  queen.  And  now,  n^ 
thou  desirest,  build  a  church,  a  place  of  me 
for  those  who  have  believed  and  shall  belie 
thy  words;  and,  according  to  the  comi 
given  thee  by  thy  Lord,  minister  thou  at  thi 
sons  with  confidence ;  to  those  also  who 
be  with  thee  as  teachers  of  this  Gospel  I  an 
pared  to  give  large  donations,  in  oitler  that 
may  not  have  any  other  work  beside  the  min 
and  whatsoever  is  required  by  thee  for  dj 
penses  of  the  building  I  myself  will  give 
without  any  restriction,'  whilst  thy  word  sh 
authoritative  and  sovereign  in  this  town ; 
over,  without  the  interuention  of  any  othc 
son  do  thou  come  into  my  presence  as  c 
authority,  into  the  palace  of  my  royal  maj< 

And  when  Abgar  was  gone  down  to  his 
palace  he  rejoiced,  he  and  his  princes  witb 
Abdu  son  of  Abdu,  and  Garmai,  and  She 
gram,^  and  Abubai,  and  Meherdath,^  toj 
with  the  others  their  companions,  at  all  thai 
eyes  had  seen  and  their  ears  also  had  h 
and  in  the  gladness  of  their  heart  they  too 
to  praise  God  for  having  turned  their 
towards  Him,  renouncing  the  paganism  in 
they  had  lived, '°  and  confessing  the  Gosp 
Christ.  And  when  Addaeus  had  built  a  c 
they  proceeded  to  offer  in  it  vows  and  obb 
they  and  the  people  of  the  city  ;  and  there 
continued  to  present  their  praises  all  the  da 
their  hfe. 

And  Avida  and  Barcalba,'  *  who  were  chiel 
and  rulers,  and  wore  the  royal  headband," 

5  Abgar  had  two  sons  of  this  luune.  This  is  probably  tfa 
who  succeeded  his  father  at  Edessa,  and  reigned  sevea  years, 
makes  him  the  fifteenth  king  of  Edessa. 

6  Abgar's  mother:  see  p.  657. 

7  Lit.  "reckoning."  —  Tr. 

B  The  vowels  in  this  name  are  supplied  from  the  treatise 
desan.  Whiston,  from  the  Armenian  form,  writes  the  naine 
gram.  He  was  sent,  together  with  Hanan  and  Mar7hab,ii 
to  Marinus.     See  Mos.  Chor.  B.  ii.  c.  30. 

9  See  Tac,  /!««.,  xii.  12. 

»o  Lit.  "stood."  — Tr. 

**  The  son  of  Zati  (see  p.  663,  note  7,  sufra), 

^2  Or  "  the  headbands  of  the  kings."    Nothing  apfwao 

known  of  the  derivation  of  the  word  |?&^i»,  which  does  atf 
in  the  ordinary  lexicons.    Dr.  Payne  Smith  has  favtwitd  t» 

lator  with  the  following  note:   "  l^&rf*  is  evidendy  sooe  k 

.*  ».  r 

ornament.    In  Ephs.  ii.  379  (in  the  form  |9&i«ft)  it  b  an  on 
worn   by   young   people.      B.  A.   (Bar    Aln    Ltx,  SjrH 


664 


THE  TEACHING  OF  ADDiEUS  THE  APOSTLE. 


in  a  rugged  country,  among  the  Jews  the  cruci- 
fiers,  and  the  deluded  pagans :  for  with  these  two 
parties  have  ye  to  fight,  in  order  that  ye  may 
show  the  truth  of  the  faith  which  ye  hold ;  and, 
though  ye  be  silent,  your  modest  and  decorous 
appearance  will  fight  for  you  against  those  who 
hate  truth  and  love  falsehood. 

"  Buffet  not  the  poor  in  the  presence  of  the 
rich :  for  scourge  grievous  enough  for  them  is 
their  poverty. 

"Be  not  beguiled  by  the  hatefiil  devices  of 
Satan,  lest  ye  be  stripped  naked  of  the  faith 
which  ye  have  put  on." '  .  .  .  "  And  with  the 
Jews,  the  crucifiers,  we  will  have  no  fellowship. 
And  this  inheritance  which  we  have  received  from 
thee  we  will  not  let  go,  but  in  that  will  we  depart 
out  of  this  world ;  and  on  the  day  of  our  Lord, 
before  the  judgment-seat  of  His  righteousness, 
there  will  He  restore  to  us  this  inheritance,  even 
as  thou  hast  told  us." 

And,  when  these  things  had  been  spoken, 
Abgar  the  king  rose  up,  he  and  his  chief  men 
and  his  nobles,  and  he  went  to  his  palace,  all 
of  them  being  distressed  for  him  because  he  was 
dying.  And  he  sent  to  him  noble  and  excellent 
apparel,  that  he  might  be  buried  in  it.  And, 
when  Addaeus  saw  it,  he  sent  to  him,  saying:  In 
my  lifetime  I  have  not  taken  anything  from  thee, 
nor  will  I  now  at  my  death  take  anything  from 
thee,  nor  will  I  firustrate  the  word  of  Christ 
which  He  spake  to  us :  Accept  not  anything 
from  any  man,  and  possess  not  anything  in  this 
world.* 

And  three  days  more  after  these  things  had 
been  spoken  by  Addaeus  the  apostle,  and  he  had 
heard  and  received  the  testimony  concerning  the 
teaching  set  forth  in  their  preaching  from  those 
engaged  with  him  in  the  ministry,  in  the  presence 
of  all  the  nobles  he  departed  out  of  this  world. 
And  that  day  was  the  fifth  of  the  week,  and  the 
fourteenth  of  the  month  lyar,^  nearly  answer- 
ing to  May,  And  the  whole  city  was  in  great 
mourning  and  bitter  anguish  for  him.  Nor  was 
it  the  Christians  only  that  were  distressed  for 
him,  but  the  Jews  also,  and  the  pagans,  who 
were  in  this  same  town.  But  Abgar  the  king  was 
distressed  for  him  more  than  any  one,  he  and 
the  princes  of  his  kingdom.  And  in  the  sad- 
ness of  his  soul  he  despised  and  laid  aside  the 
magnificence  of  his  kingly  state  on  that  day,  and 
with  tears  mingled  with  moans  he  bewailed  him 
with  all  men.  And  all  the  people  of  the  city 
that  saw  him  were  amazed  to  see  how  greatly  he  • 
suffered  on  his  account.     And  with  great  and  | 

'  One  leaf  apparently  is  lost  from  the  MS.  in  this  place.  i 

What  follows  appears  to  be  part  of  the  reply  of  those  addressed  —  . 
their  "  testimony  concerning  the  teaching  set  forth  in  their  preach- 
ing."-Tk. 

^  The  reference  seems  to  be  to  Matt.  x.  7-10. 

^  May.  The  death  of  Addxus  occurred  before  that  of  Ab^ar, 
which  took  place  a.d.  45.  It  would  appear,  therefore,  that  his  minis- 
^"^  at  Edessa  lasted  about  ten  or  eleven  years. 


surpassing  pomp  he  bore  him,  and  buried  I 
like  one  of  the  princes  when  he  dies ;  and 
laid  him  in  a  grand  sepulchre  adorned  with  sco 
ture  wrought  by  the  fingers  —  that  in  which  ir 
laid  those  of  the  house  of  Ariu,  the  ancesbxs 
Abgar  the  king :  there  he  laid  him  sommfo 
with  sadness  and  great  distress.  And  all  I 
people  of  the  church  went  there  from  time 
time  and  prayed  fervently;  and  they  kept 
the  remembrance  of  his  departure  from  year 
year,  according  to  the  command  and  directi 
which  had  been  received  by  them  from  Adda 
the  apostle,^  and  according  to  the  woid 
Aggseus,  who  himself  became  Guide  and  Ral 
and  the  successor  of  his  seat  after  him,  bf  ti 
ordination  to  the  priesthood  which  he  had  r 
ceived  from  him  in  the  presence  of  all  men. 

He  too,  with  the  same  ordination  which  I 
had  received  from  him,  made  Priests  and  Goidi 
in  the  whole  of  this  country  of  Mesopotua 
For  they  also,  in  like  manner  as  Addons  A 
aposde,  held  fast  his  word,  and  listened  to  ai 
received  //,  as  good  and  faithful  successofsd 
the  apostie  of  the  adorable  Christ  But  siliB 
and  gold  he  took  not  from  any  man,  nor  did  Al 
gifts  of  the  princes  come  near  him :  for,  insttd 
of  receiving  gold  and  silver,  he  himseff  enridrf 
the  Church  of  Christ  with  the  souk  of  I* 
lievers. 

Moreover,  as  regards  the  entire  state  *  of  fc 
men  and  the  women,  they  were  chaste  and  d^ 
cumspect,  and  holy  and  pure  :  for  they  lived  Bfcft 
anchorites^  and  chastely,  without  spot— in  * 
cumspect  watchfulness  touching  the  rainistiy,* 
their  sympathy  ^  toward  the  poor,  in  their  viatJ' 
tions  to  the  sick  :  for  their  footsteps  were  fraugljt 
with  praise  from  those  who  saw  theniy  and  thflf 
conduct  was  arrayed  in  commendation  fe* 
strangers  —  so  that  even  the  priests  of  the  hocc 
of^  Nebu  and  Bel  divided  the  honour  with  thea 
at  all  times,  by  reason  of  their  dignified  aspect 
their  truthful  words,  their  frankness  of  speed) 
arising  from  their  noble  nature,  which  was  neitba 
subservient  through  covetousness  nor  in  bondaf 
under  the  fear  of  blame.  For  there  was  no  on 
who  saw  them  that  did  not  nm  to  meet  thee 
that  he  might  salute  them  respectfully,  beau: 
the  very  sight  of  them  shed  peace  upon  tl 
beholders  :  for  just  like  a  net  "^  were  their  vor 
of  gentleness  spread  over  the  contumacious,  ai 
they  entered  within  the  fold  of  truth  and  veni 
For  there  was  no  man  who  saw  them  that  « 


*  Compare  the  Teachingo/tke  Apostles^  Ord.  xviii.  p.  ^  •'«' 

5  This  seems  to  apply  to  those  who  especially  belonged  » 
ministry  of  the  Church. 

This  is  the  only  passage  in  the  Documents  in  which  »t^'Ma 
spoken  of  as  connected  with  the  ministry.  —  Tr.  [The  estatt  crf« 
concsses  was  of  Apostolic  foundation.     Kom.  xvi.  i.l 

6  The  reference  is  only  to  their  purity  of  life.  1 1  is  nc<  iap 
that  th«ry  lived  in  seclusion.  — Tr. 

7  Lit.  "  their  burden-bearing."  —  Tr. 

8  Or  "belonging  to."  — Tr. 

9  An  allusion  to  Matt.  iv.  19:  **  I  will  make  you  fishers  d  sc 


666 


SYRIAC  CALENDAR. 


SVRIAC  CALENDAR. 


A  Non  BT  THE  "numLATOiu— The  fbUowiog  list  of  die  Syrian  names  of  moatim,  i 
dbe  enpiie  and  dniiiq;  tbe  en  of  die  Seleoridae^  sevenl  of  which  have  been  mentioiied 
DocnmentB,  is  taken  fiom  CasmnU  Caimdtmmm  Sfriaemwi^  edited  in  Andnc  and  Latin  b 
1859.  Tlie  later  Hebiew  names  also  are  here  added  fer  comparison.  It  must,  hoir 
noticed  that ''the  yean  employed  im  Ae  Syrimn  Cdimdctr^  mxt,  9t  least  after  the  ina 
|riian  yean^  composed  of  Roman  months."  (See  L*Art  di  ver^fUr  Us  dates:  Paris^  18 
1*  P<  45O  '^^  correspondence  widi  the  Hebiew  months,  tberefixre,  is  not  so  dose  as  fin 
would  indicate,  since  these  commenced  with  the  new  moons,  and  an  intercalaiy  month, 
Vkmiog  their  twelfth  month  Adar,  was  added. 


Stuan. 

flBBlSW. 

Octoliw      ....       Thlui  priof* 

Xiihri,  or  Ethanim. 

NoTtailMr  4 

.       Tisliri  poftirioci 

BoM,  or  MardMilmaL 

DooBnbw 

.      Camm  prior. 

Chideo. 

JaaiMiy 

TabetlL 

Fefamij     . 

.      •       Shubftt 

Shefaat 

Mvdi.      . 

.       .       Adar. 

Adar. 

April  .      < 

.       mnn. 

Nbaa. 

MMf     . 

.      .       AJtt. 

Ztfyorljpaiw 

J«M     • 

QiailniL 

SivaB. 

J«ftr    .     . 

Timiiiii 

Xnuni. 

Anfost 

.       .       AK 
.      .      SkiL 

Ah 
SIbL 

ANCIENT    SYRIAC    DOCUMENTS. 


THE  TEACHING  OF  THE  APOSTLES.' 


At  that  time  Christ  was  taken  up  to  His 
Father ;  ^and  how  the  apostles  received  the  gift 
of  the  Spirit ;  and  the  Ordinances  and  Laws  of 
the  Church ;  and  whither  each  one  of  the  apos- 
tles went ;  and  from  whence  the  countries  in  the 
territory  of  the  Romans  received  the  ordination 
to  the  priesthood. 

In  the  year  three  hundred  and  *  thirty-nine  of 
the  kingdom  of  the  Greeks,  in  the  month  Hezi- 
ran,5  on  the  fourth  *  day  of  the  same,  which  is 
the  first  day  of  the  week,  and  the  end  of  Pente- 
cost 5  —  on  the  selfsame  day  came  the  disciples 
from  Nazareth  of  Galilee,  where  the  conception 
of  our  Lord  was  announced,  to  the  mount  which 
is  called  that  of  the  Place  of  Olives,^  our  Lord 
being  with  them,  but  not  being  visible  to  them. 
And  at  the  time  of  early  dawn  our  Lord  lifted  up 
His  hands,  and  laid  them  upon  the  heads  of  the 
eleven  disciples,  and  gave  to  them  the  gift  of 
the  priesthood.  And  suddenly  a  bright  cloud  re- 
ceived Him.  And  they  saw  Him  as  He  was 
going  up  to  heaven.  And  He  sat  down  on  the 
right  hand  of  His  Father.  And  they  praised 
God  because  they  saw  His  ascension  according 
as  He  had  told  them ;  and  they  rejoiced  because 
they  had  received  the  Right  Hand  conferring  on 
them  the  priesthood  of  the  house  of  Moses  and 
Aaron. 

And  from  thence  they  went  up  to  the  cityy  and ' 
proceeded  to  an  upper  room  —  that  in  which  our 
Lord  had  observed  the  passover  with  them,  and 

'  This  work  is  taken,  and  printed  verbatim,  from  the  same  ms.  as 
the  preceding.  Cod.  Add.  14,644,  fol.  xo.  That  ms.,  however,  has 
been  carefully  compared  with  another  in  the  BriL  Mas.  in  which  it  is 
found.  Cod.  Add.  14,531,  fol.   109;  and  with  a  third,  in  which  the 

CV  -    - 


piece  is  qtK>ted  as  Camm*  0/  the  ApottUs^  Cod.  Add.  X4tX73i  fol. 
«7.  In  using  the  second,  a  comparison  has  idso  been  made  01  De 
I^arde's  edition  of  it  (Vienna,  1856).  This  treatise  had  also  been 
published  before  in  Eb*dietu  Meiroiolitm  Soba  et  Armenim colUc- 
Ho  cancnum  SynadicorMm  by  Cardinal  Mai.  It  is  also  dted  bv  Bar 
Hebraeus  in  his  NotnocanoHt  printed  by  Mai  in  the  same  voltmie. 
These  three  textt  are  referred  to  in  the  notes,  as  A.  B.  C.  respectively. 
[It  seems  to  me  that  this  and  the  Bryennios  fraqpnent  are  alike  relics 
of  some  original  older  than  both.  To 'that  of  voL  vii.  (p.  377)  and 
the  Apostelic  ConstHutiont^  so  called,  this  b  a  natural  prefece.] 

*  A.  omiu  "  three  bundled  and."   They  are  supplied  tram  B.   The 
feading  of  C.  is  343. 

9  'nns  month  answers  to  Sivan,  which  began  with  the  new  mooo 
of  June.  — Tr. 

4  C.  reads  *'  fourteenth." 

<  The  day  of  Pentecost  seems  to  be  put  for  that  of  tbt  AaeennoB. 

*  Svr.  *'  Baith  Zaithe."    Comp.  Lidse  xxiv.  50  tqq. 
7  Comp.  Acu  i.  It  iqq. 


the  place  where  the  inquiries  had  been  made : 
Who  it  was  that  should  betray  our  Lord  to  the 
crucifiers  ?  There  also  were  made  the  inquiries :  * 
How  they  should  preach  His  Gospel  in  the  world  ? 
And,  as  within  the  upper  room  the  mystery  of 
the  body  and  of  the  blood  of  our  Lord  began  to 
prevail  in  the  world,  so  also  from  thence  did  the 
teaching  of  His  preaching  begin  to  have  author- 
ity in  the  world. 

And,  when  the  disciples  were  cast  into  this 
perplexity,  how  they  should  preach  His  Gospel 
to  men  ^strange  tongues  *  which  were  unknown 
to  them,  and  were  speaking  thus  to  one  another : 
Although  we  are  confident  that  Christ  will  per- 
form by  our  hands  mighty  works  and  miracles  in 
the  presence  of  strange  peoples  whose  tongues 
we  know  not,  and  who  themselves  also  are  un- 
versed in  our  tongue,  yet  who  shall  teach  them 
and  make  them  understand  that  it  is  by  the 
name  of  Christ  who  was  crucified  that  these 
mighty  works  and  miracles  are  done  ?  —  while,  I 
say,  the  disciples  were  occupied  with  these 
thoughts,  Simon  Cephas  rose  up,  and  said  to 
them :  My  brethren,  this  matter,  how  we  shall 
preach  His  Gospel,  pertaineth  not  to  us,  but  to 
our  Lord ;  for  He  knoweth  how  it  is  possible  for 
us  to  preach  His  Gospel  in  the  world ;  and  we 
rely  on  His  care  for  us,  which  He  promised  us, 
saying :  "  When  I  am  ascended  to  my  Father  I 
will  send  you  the  Spirit,  the  Paraclete,  that  He 
may  teach  you  everything  which  it  is  meet  for 
you  to  know,  and  to  make  known." 

And,  whilst  Simon  Cephas  was  saying  these 
things  to  his  fellow-apostles,  and  putting  them 
in  remembrance,  a  mysterious  voice  was  heard 
by  them,  and  a  sweet  odour,  which  was  strange 
to  the  world,  breathed  upon  them  ;9  and  tongues 
of  fire,  between  the  voice  and  the  odour,  came 
down  from  heaven '°  towards  them,  and  alighted 
and  sat  on  every  one  of  them ;  and,  according 
to  the  tongue  which  every  one  of  them  had  sev- 
erally received,  so  did  he  prepare  himself  to  go 

*  [It  is  evident  that  the  apostles  had  no  such  ideas  until  after  the 
vision  of  St.  Peter,  Actt  x.  9-35.] 

9  The  reading  of  B.  and  C :  A.  reads  "  answered  them." 
io  B.  reads  "  suddenly."   [The  translator  interpolates  up0n  him,\ 


668 


THE  TEACHING   OF  THE  APOSTLES. 


1 


to  the  country  in  which  that  tongue  was  spoken 
and  heard. 

And,  by  the  same  gift  of  the  Spirit  which  was 
given  to  them  on  that  day,  they  appointed  Ordi- 
nances and  Laws  —  such  as  were  in  accordance  ; 
with  the  Gospel  of  their  preaching,  and  with  the 
true  and  faithful  doctrine  of  their  teaching :  — 

1.  The  apostles  therefore  appointed  :  Pray  ye 
towards  the  east : '  because,  "  as  the  lightning 
which  lightened!  from  the  east  and  is  seen  even 
to  the  west,  so  shall  the  coming  of  the  Son  of 
man  be :  "  *  that  by  this  we  might  know  and 
understand  that  He  will  appear  from  the  east 
suddenly.' 

2.  The  apostles  further  appointed :  On  the 
first  day  of  the  week  let  there  be  service,  and 
the  reading  of  the  Holy  Scriptures,  and  the  obla- 
tion :  ^  because  on  the  first  day  of  the  week  our 
Lord  rose  from  the  place  of  the  dead,  and  on 
the  first  day  of  the  week  He  arose  upon  the 
world,  and  on  the  first  day  of  the  week  He 
ascended  up  to  heaven,  and  on  the  first  day  of 
the  week  He  will  appear  at  last  with  the  angels 
of  heaven.5 

3.  The  apostles  further  appointed :  On  the 
fourth  ^  day  of  the  week  let  there  be  service : 
because  on  that  day  our  Lord  made  the  disclo- 
sure to  them  about  His  trial,^  and  His  suffering, 
and  His  crucifixion,  and  His  death,  and  His 
resurrection ;  and  the  disciples  were  on  account 
of  this  in  sorrow.* 

4.  The  apostles  further  appointed :  On  the 
eve  of  the  Sabbath?  at  the  ninth  hour,  let  there 
be  service  :  because  that  which  had  been  spoken 
on  the  fourth  day  of  the  week  about  the  suffering 
of  the  Saviour  was  brought  to  pass  on  the  same 
eve ;  the  worlds  and  creatures  trembling,  and 
the  luminaries  in  the  heavens  being  darkened. 

5.  The  apostles  further  appointed  :  Let  there 
be  elders  and  deacons,  like  the  Levites ; '°  and 
subdeacons,"  like  those  who  carried  the  vessels 
of  the  court  of  the  sanctuary  of  the  Lord ;  and 


«  On  praying  toward  the  cast,  comp.  Apost.  Constitutions,  ii. 
37,  vii.  44;  and  Tcrtullian,  Apol.,  x6. 

A.  C,  ii.  57,  contains  an  interesting  account  of  the  conduct  of 
public  worship.  It  may  be  consulted  in  connection  with  Ordinances 
a,  8,  and  10,  also.  — Tr. 

*  Matt.  xxiv.  27. 

3  B.  and  C.  read  *•  at  the  last."     Ebediesu  has  "  from  heaven." 

4  i.e.,  the  Euch.irist.  — Tr. 

5  C.  re.tds  '*  Hi.s  holy  angels," 

*  For  Onls.  3  and  4,  sec  A  p.  Const.,  v.  13-15. 
'  K.  re.ids  "  rlis  manifestation." 

'  llic  reading  of  C. 

This  reading  is  preferable  to  that  of  A.:  "were  in  this  sorrow." 
—  Tr. 

9  Lit.  "  the  evening,"  hut  used  in  particular  of  the  evening  of  ihc 
sixth  day  of  the  week,  the  eve  of  the  seventh:  the  evening  being  re- 
garded, as  in  (Jen.  i.  s,  as  the  first  p:irt  of  the  day.  Similarly,  iropaa- 
itfvfj,  which  the  Pcshito  translates  by  our  word,  is  u>cd  in  the  Gospels 
for  the  sixth  day,  with  a  prospective  reference  to  the  seventh.  —  1  R. 

*°  See  Ap.  i  oHst.,  ii.  25. 

*'  Comp.  Kicl.  Cnftflfis,  No.  43.  The  Or.  ifvoSLaKovot  is  here 
used,  though  for  "  deacon "  the  usu.il  Syriac  word  is  employed, 
meaning  "minister"  or  '*  seivnnt."  From  Riddle,  Christian  An- 
''W-.  P-  30'i  with  whom  Neander  agrees,  it  would  seem  that  sub- 
d^nrnnc  were  first  appointed  at  the  end  of  the  third  century  or  the 
*  '  ^he  fourth.  —  Tr.     [Sec  vol.  v.  p   4»7.1 


an  overseer/*  who  shall  likewise  be  the  Guide  of 
all  the  people/3  like  Aaron,  the  head  and  chief 
of  all  the  priests  and  Levites  of  the  whole  city.** 

6.  The  aposdes  further  appointed  :  Celebrate 
the  day  of  the  Epiphany 's  of  our  Saviour,  which 
is  the  chief  of  the  festivals  of  the  Church,  on 
the  sixth  day  of  the  latter  Canun,'^  in  the  loDg 
number  of  the  Greeks. '' 

7.  The  aposdes  further  appointed :  Forty '' 
days  before  the  day  of  the  passion  of  our  Saviour 
fast  ye,  and  then  celebrate  the  day  of  the  pas- 
sion, and  the  day  of  the  resurrection :  because 
our  Lord  Himself  also,  the  Lord  of  the  festival, 
fasted  forty  days ;  and  Moses  and  Elijah,  who 
were  endued  with  this  mystery,  likewise  each 
fasted  forty  days,  and  then  were  glorified. 

8.  The  apostles  further  appointed  :  At  the  con- 
clusion of  all  the  Scriptures  other  let  the  Gospd 
be  read,  as  being  the  seal  '9  of  all  the  Scriptures; 
and  let  the  people  listen  to  it  standing  upon  their 
feet :  because  it  is  the  Gospel  of  the  redemption 
of  all  men. 

9.  The  apostles  further  appointed :  At  the 
completion  of  fifty  '**  days  after  His  resurrection 
make  ye  a  commemoration  of  His  ascension  to 
His  glorious  Father. 

10.  The  aposdes  appointed  :  That,  beside  the 
Old  Testament,  and  die  Prophets,  and  the  Gos- 
pel, and  the  Acts  (of  their  exploits),  nothing 
should  be  read  on  the  pulpit  in  the  church.** 

11.  The  apostles  further  appointed  :  Whoso- 
ever is  unacquainted  with  the  faith  of  the  Church 
and  the  ordinances  and  laws  which  are  appointed 
in  it,  let  him  not  be  a  guide  and  ruler ;  and  who- 
soever is  acquainted  with  them  and  departs  from 
them,  let  him  not  minister  again :  because,  not 
being  true  in  his  ministry,  he  has  lied. 

12.  The  apostles  further  appointed:  WTioso- 
ever  sweareth,  or*^  lieth,  or  beareth  false  witness, 
or  hath  recourse  to  magicians  and  soothsayers 
and  Chaldeans,  and  putteth  confidence  in  fates 
and  nativities,  which  they  hold  fast  who  know 
not  God,  —  let  him  also,  as  a  man  that  knoweth 
not  God,  be  dismissed  from  the  ministry,  and  not 
minister  again. 

^^  V^09,  equivalent,  not  to  ciriVicovof,  but  to  crxoTOf  s  watci^ 

man,  as  in  Ezek.  xxxiii.  7. 

^J  For  this  B.  reads  "  world." 

>^  B.  has  "  camp." 

*5  See  A/>.  Const.,  v.  13. 

Christmas,  of  which  no  mention  is  made  in  these  OrdiDaDce&,  ii 
called  "  the  first  of  all,"  the  Epiphany  being  ranked  next  to  it  in  the 
Constitutions.  —  Tr.    JSee  vol.  vii.  p.  493^ 

*6  January:  the  Jewish  Tebeth.  Tne  former  Canun  "  is  Deccn*- 
ber,  i.e.,  Chisleu.  —  Tr. 

*7  The  era  of  the  Seleucidac,  311  a.c,  appears  to  be  reierzed  ta 
In  this  new  names  were  given  to  certain  months,  and  Canun  was  ooc 
of  them.     Seep.  666, *«/r<j. 

^^  Eccl.  Can.,  No.  69.  —  Tr.     See  Ap.  Const. ^  v.  13-X5. 

*9  Properly  *'  the  scaler:  "  for,  although  the  word  is  not  found  ir 
the  lexicons,  its  formation  shows  that  it  denotes  an  agcnL  Tb« 
meaniti^;  seems  to  be,  that  the  Gospel  gives  completeness  and  ralidit) 
to  the  Scriptures.  —  Tr. 

20  C.  reads  "  forty." 

2t  See  Ap.  Const.,  ii.  57;  Teaching  of  Sinum  Cephas,  ad  fin  , 
Eccl.  Can.,  Nos.  60,  85.  — Tr, 

"  B.  and  C,  as  well  as  Ebediesu,  read  "  and." 


670 


THE  TEACHING  OF  THE  APOSTLES. 


for  themselves,  but  for  those  who  should  come 
after  them  —  for  they  were  apprehensive  that  in 
time  to  come  wolves  would  put  on  sheep's  cloth- 
ing :  since  for  themselves  die  Spirit,  the  Para- 
clete, which  was  in  them,  was  sufficient :  that, 
even  as  He  had  appointed  these  laws  by  their 
hands,  so  He  would  guide  them  lawfully.  For 
they,  who  had  received  fix)m  our  Lord  power 
and  authority,  had  no  need  that  laws  should  be 
appointed  for  them  by  others.  For  Paul  also, 
and  Timothy,'  while  they  were  going  from  place 
to  place  in  the  countiy  of  Syria  and  Cilicia, 
committed  these  same  Commands  and  Laws  of 
the  apostles  and  elders  to  those  who  were  under 
the  hand  of  the  apostles,  for  the  churches  of  the 
countries  in  which  they  were  preaching  and  pub- 
lishing the  Gospel. 

The  disciples,  moreover,  after  they  had  ap- 
pointed these  Ordinances  and  Laws,  ceased  not 
from  the  preaching  of  the  Gospel,  or  from  the 
wonderful  mighty-works  which  our  Lord  did  by 
their  hands.  For  much  people  was  gathered 
about  them  every  day,  who  believed  in  Christ ; 
and  they  came  to  them  from  other  cities,  and 
heard  their  words  and  received  them.  Nicode- 
mus  also,  and  Gamaliel,  chiefs  of  the  synagogue 
of  the  Jews,  used  to  come  to  the  apostles  in 
secret,  agreeing  with  their  teaching.  Judas, 
moreover,  and  Levi,  and  Peri,  and  Joseph,  and 
Justus,  sons  of  Hananias,  and  Caiaphas'  and 
Alexander  the  priests  —  they  too  used  to  come 
to  the  apostles  by  night,  confessing  Christ  that 
He  is  the  Son  of  God ;  but  they  were  afraid 
of  the  people  of  their  own  nation,  so  that  they 
did  not  disclose  their  mind  toward  the  disciples. 

And  the  apostles  received  them  affectionately, 
saying  to  them  :  Do  not,  by  reason  of  the  shame 
and  fear  of  men,  forfeit  your  salvation  before 
God,  nor  have  the  blood  of  Christ  required  of 
you ;  even  as  your  fathers,  who  took  it  upon 
them  :  for  it  is  not  acceptable  before  God,  that, 
while  ye  are,  in  secret,  with  His  worshippers,  ye 
should  go  and  associate  with  the  murderers  of 
His  adorable  Son.  How  do  ye  expect  that 
your  faith  should  be  accepted  with  those  that  are 
true,  whilst  ye  are  with  those  that  are  false  ?  But 
it  becomes  you,  as  men  who  believe  in  Christ, 
to  confess  openly  this  faith  which  we  preach .3 

And,  when  they  heard  these  things  from  the 
Disciples,  those  sons  of  the  priests,  all  of  them 
alike,  cried  out  before  the  whole  company  of  the 
apostles  :  We  confess  and  believe  in  Christ  who 
was  crucified,  and  we  confess  that  He  is  from 
everlasting  the  Son  of  God;  and  those  who 
dared  to  crucify  Him  do  we  renounce.     For 

*  Acta  xvi.  ^ ;  comp.  ch.  xv. 

'  The  belief  was  common  among  the  Jacobites  that  Calaphas, 
whose  full  name  was  Joseph  Caiapha^,  was  the  same  j>erson  as  the 
historian  Josephus^  and  that  he  was  converted  to  Christianity.  See 
KuKOi.^ibL  Orient. t  vol.  ii.  p.  165. 

,  '  .[The  visible  Church  and  sacraments  are  necessary,  on  this 
prindple,  to  the  conversion  of  the  worid.] 


even  the  priests  of  the  people  in  secret  co 
Christ ;  but,  for  the  sake  of  the  headship  ai 
the  people  which  they  love,  they  are  not  wj 
to  confess  openly ;  and  they  have  forgotten 
which  is  written : ^  ''Of  knowledge  is  He 
Lord,  and  before  Him  avail  not  crafty  devii 

And,  when  their  fathers  heard  these  tl 
from  their  sons,  they  became  exceedin^y 
tile  to  them :  not  indeed  becaose  they  had 
lieved  in  Christ,  but  because  they  had  ded 
and  spoken  openly  of  the  mind  of  their  fiu 
before  the  sons  of  their  people. 

But  those  who  beUeved  clave  to  the  disci 
and  departed  not  from  them,  because  thej 
that,  whatsoever  they  taught  the  multitude, 
themselves  carried  into  practice  before  all  n 
and,  when  affliction  and  persecution  arose  agi 
the  disciples,  they  rejoiced  to  be  afflicted ' 
them,  and  received  with  gladness  stripes 
imprisonment  for  the  confession  of  tiieir  i 
in  Christ ;  and  all  the  days  of  their  life  t 
preached  Christ  before  the  Jews  and  the  Sam 
tans. 

And  after  the  death  of  the  apostles  there  w 
Guides  and  Rulers  ^  in  the  churches ;  and,  wb 
soever  the  apostles  had  committed  to  them  i 
they  had  received  from  them,  they  continued 
teach  to  the  multitude  through  the  whole  spi 
of  their  lives.  They  too,  again,  at  their  dcat 
committed  and  delivered  to  their  disciples  afl 
them  whatsoever  they  had  received  from  i 
apostles ;  also  what  James  had  written  fiom  Jer 
salem,  and  Simon  from  the  city  of  Rome,  a 
John  from  Ephesus,  and  Mark  from  Alexandr 
the  Great,  and  Andrew  from  Phrygia,  and  Lul 
from  Macedonia,  and  Judas  Thomas  from  India 
that  the  epistles  of  an  apostle  ^  might  be  receivt 
and  read  in  the  churches  that  were  in  evei 
place,  just  as  the  achievements  of  their  Act 
which  Luke  wrote,  are  read ;  that  hereby  tk 
apostles  might  be  known,  and  the  prophets,  an 
the  Old  Testament  and  the  New  ;*  that  j^«^^ 
be  seen  one  truth  was  proclaimed  in  them  all 
that  one  Spirit  spake  in  them  all,  from  one  Go 
whom  they  had  all  worshipped  and  had  a 
preached.  And  the  divers  countries  reca^ 
their  teaching.  Everything,  therefore,  which!* 
been  spoken  by  our  Lord  by  means  of  the  apoi 

4  [Perhaps  a  metaphrase  of  Job  v.  la,  13.]  .    ^ 

5  This  would  seem  to  have  iJecn  written  anterior  to  the  tg*'|? 
the  title  of  Bishop,  as  specially  aporopriated  to  those  vfao  saco^ 
to  the  apostolic  office, jiad  generally  obtained  in  the  East  11^ 
oush 


A  K.       A  iicrc  la  iiu  iiicuiiun  iicrc  ui   uic  cipistles  oi  I'au*.     »-^/    ■: 

not  at  this  early  period  have  been  collected  and  becone  S"^ 
known  in  the  East.  The  Epistle  of  Jiide  is  also  omitted  b0C>B<^ 
was  never  received  into  the  dyriac  canon:  see  De  Wetie,&*^" 
ed.  P- 34»-  .^. 

'  So  the  printed  text.    But "  the  apostles  "  seems  to  be  *>•• 
Tr 

8  See  note  10  on  p.  668.  — Tr.  It  is  plain  from  this  tta^ 
Epistles  were  not  at  that  time  considered  part  of  whtt  *»  ^ 
the  New  Testament,  nor  the  prophets  of  the  OU. 


672 


THE   TEACHING  OF  THE  APOSTLES. 


and  moreover  all  the  countries  on  all  sides,  re- 
ceived the  apostles'  ordination  to  the  priesthood 
from  Aggseus,  a  maker  of  silks/  the  disciple  of 
Addseus  the  apostle. 

The  other  remaining  companions  of  the  apos- 
tles, moreover,  went  to  the  distant  countries  of 
the  barbarians;  and  they  made  disciples  from 
place  to  place  and  passed  on ;  and  there  they 
ministered  by  their  preaching ;  and  there  occurred 
their  departure  out  of  this  world,  their  disciples 
after  them  going  on  with  the  work  down  to  the 
present  day,  nor  was  any  change  or  addition 
made  by  them  in  their  preaching. 

Luke,  moreover,  the  evangelist  had  such  dili- 
gence that  he  wrote  the  exploits  of  the  Acts  of 
die  Aposdes,  and  the  ordinances  and  laws  of  the 

>  See  note  6  on  p.  66zf 


ministry  of  their  priesthood,  and  whither  each 

one  of  them  went.    By  his  diligence,  I  say,  did 

Luke  write  these  things,  and  more  than  these; 

and  he  placed  them  in  the   hand  of  Friscos* 

and  AquUus,  his  disciples ;  and  they  accompanied 

him  up  to  the  day  of  his  death,  just  as  Timotfaf 

and  Erastus  of  Lystra,  and  Menaus,^  the  fint 

disciples  of  the  apostles,  accompanied  Paul  ontfl 

he  was  taken  up  to  the  city  of  Rome  because  be 

had  withstood  Tertullus  the  orator.^ 

And  Nero  Caesar  despatched  with  the  swoid 

Simon  Cephas  in  the  city  of  .Rome.s 
1 

»  B.  reads  "Priscma,"C"Pri8cillas.''    Pxiaca  and  Fdsdai  « 
the  fonxu  in  which  the  name  occurs  in  the  New  Testament 

3  Probably  the  same  as  Manaen,  mentioned  m  Acts  nL  ^a 
associated  with  Paul  at  Antioch. 

4  [The  failure  to  praise  the  woilc  of  him  who  "1    ^ 
abundantly  than  all "  others,  is  noteworthy,  and  can  only  be  \ 
for  by  Miadle-Age  corruptions  of  the  text.] 

s  C.  adds,  ** crucifying  him  on  a  croM."    C  Jte  addi^'HMj 
endeth  the  treatise  of  Addeus  the  apostle." 


[Possibly  the  Dua  Via^  etc.,  followed  here,  as  a  second  book;  voL  viL  p.  577.] 


674 


THE  TEACHING  OF  SIMON  CEPHAS. 


cieatioiit  and  die  world  has  obtained  the  eyes  of 
the  mind,  that  every  man  may  see  and  under- 
•tand  that  it  is  not  fit  that  creatiues  should  be 
worshipped  instead  of  the  Creator,  nor  together 
widi  the  Creator :  because  everything  which  is  a 
creature  is  made  to  ieti  worshipper  ^its  Bfaker, 
and  is  not  to  be  worshipped  like  its  Creator. 
But  this  One  who  came  to  us  is  God,  the  Son  of 
Gody  in  His  own  naturei  notwithstanding  that 
He  mingled '  His  Godheul  with  our  manhood, 
in  order  that  He  might  renew  our  manhood  by 
tiie  aid  of  His  Godl»ead.  And  on  this  account 
it  is  rig^t  duit  we  should  worship  Him,  because 
He  is  to  be  worshipped  together  with  His  Father, 
and  that  we  should  not  worship  creatures,  who 
were  created  fiir  the  worship  of  the  Creator. 
For  He  is  Himself  the  God  of  truth  and  verity; 
He  is  Himself  fix>m  before  aO  worids  and 
creatures ;  He  is  Himself  the  veritable  Son,  and 
the  s^orious  firuit*  which  is  fix>m  the  exalted 
Father. 

But  ye  see  the  wonderful  works  which  accom- 
panv  and  foUow  these  words.  One  would  not 
credit  it:  thetimelol  is  short  since  He  ascended 
to  His  Father,and  see  how  His  Gospel  has  winged 
its  flight  through  the  whole  creation — that  there- 
by it  may  be  known  and  believed  that  He  Him- 
self is  the  Creator  of  creatures,  and  that  by  His 
bidding  creatures  subsist  And,  whereas  ye  saw 
the  sun  become  darkened  at  His  death,  ye  your- 
selves abo  are  witnesses.  The  earth,  moreover, 
quaked  when  He  was  slain,  and  the  veil  was  rent 
at  His  death.  And  concerning  these  things  the 
governor  Pilate  also  was  witness :  for  he  himself 
sent  and  made  them  known  to  Caesar,'  and  these 
things,  and  more  than  these,  were  read  before 
him,  and  before  the  princes  of  your  city.  And 
on  diis  account  Caesar  was  angry  against  Pilate, 
because  he  had  imjustly  listened  to  the  persuasion 
of  the  Jews ;  and  for  this  reason  he  sent  and  took 
away  from  him  the  authority  which  he  had  given 
to  him.  And  this  same  thing  was  published  and 
known  in  all  the  dominion  of  the  Romans. 
That,  therefore,  which  Pilate  saw  and  made 
known  to  Caesar  and  to  your  honourable  senate, 
the  same  do  I  preach  and  declare,  as  do  also  my 
fellow-apostles.  And  ye  know  that  Pilate  could 
not  have  written  to  the  imperial  government  of 
that  which  did  not  take  pkce  and  which  he  had 

'  The  word  so  rendered  b  much  eflbced  in  B.,  but  it  leemi  to  be 
^S&O,"  humbled." 

This,  however,  mi^  require  a  fiir^r  change  of  the  text,  such 
as  Cureton  suggests,  so  as  to  give  the  sense,  **  He  humbled  His  God- 
head Mv  meecuni  of  our  manhood^"  unless  we  translate  *'  in  our  man- 
hood"—neither  01  which  renderings  seems  to  give  so  good  a  sense 
as  that  m  the  text  of  A.  — Tr.  .  . 

Respectmg  the  word  "mingled"  (  ^iSm).  which  was  sup- 
posed to  countenance  the  Eutychian  heresy,  see  Assemanl,  Bibl, 
Ori*ni»,  vol.  i.  p.  8x. 

«Or"oflfcpnng."— Tr. 

)  [0nthei4cte  qf  Pilatg  seeLaxdner,  Credth.^vx.  p.  605.  and 
Jones,  On  tJU  Canon,  vol.  iL  p.  349.  IiLeudus  Channus  forged 
what  goes  by  the  name,  it  docs  not  ptove  that  genuine  records  of  the 
Vad  asvsr  exbicd.    Tbe  icvwm  isprabaUe.    See  vol.  i.  p.  179.] 


not  seen  with  his  own  eyes ;  but  diat ' 
take  {dace  and  was  actually  done — l 
that  te  wrote  and  made  known.  Mdi 
watchers  of  the  sepulchre  abo  were  wi 
those  things  which  took  place  there: 
came  as  dead  men ;  and,  when  those 
were  questioned  before  Pilate,  they 
before  him  how  laxge  a  bribe  die  di 
of  the  Je«rs  had  mven  tbem,  wo  that  tl 
say  that  we  His  disciples  luui  stolen  tl 
of  Christ  Lol  then,  ye  have  heaidmai 
and  moreover,  if  ye  be  not  wiDiqg  ti 
snaded  by  those  ttdngs  which  ye  bm 
at  least  persuaded  by  the  mighty-wQiki 
see,  which  are  done  by  I£s  name. 

Let  not  Sunon  the  sorcerer  ddnd 
semblances  which  are  not  realities  ^ 
exhibits  to  you,  as  to  men  who  have  i 
standing,  who  know  not  how  to  discern  1 
they  see  and  hear.  Send,  dierefore,  \ 
him  to  idiere  all  your  city  is  assembled 
and  choose  you  some  sign  for  us  to 
you ;  and,  whichever  ye  see  do  diat  i 
it  will  be  your  part  to  believe  in  it 

And  immediatelv  they  sent  and  fetch 
the  sorcerer ;  ^  and  the  men  who  were 
of  lus  opinion  said  to  him :  As  a  man 
ing  whom  we  have  confidence  that  then 
in  thee  to  do  anything  whatsoever,'  do  1 
sign  before  us  alt  and  let  this  Simon  the 
who  preaches  Christ,  see  it  /unit  n 
were  thus  speaking  to  him,  there  hsf 
be  passing  along  a  dead  person,  a  son 
those  who  were  chiefe  and  men  of 
renown  among  them.  And  all  of  ther 
were  assembled  together,  said  to  him 
ever  of  you  shall  restore  to  life  this  dei 
he  is  true,  and  to  be  believed  in  and 
and  we  will  all  follow  him  in  whatsoev( 
to  us.  And  they  said  to  Simon  the 
Because  thou  wast  here  before  Simon 
Isean,  and  we  knew  thee  before  him,  es 
first  the  power  which  accompanieth  th 

Then  Simon  reluctandy  drew  near  t< 
person ;  and  they  set  down  the  bier  b 
and  he  looked  to  the  right  hand  and  t 
and  gazed  up  into  heaven,  saying  ma 
some  of  them  he  uttered  aloud,  anc 
them  secretly  and  not  aloud.  And  I 
a  long  while,  and  nothing  took  place, 
ing  was  done,  and  the  dead  person  was 
his  bier. 

And  forthwith  Simon  Cephas  drew  i 
towards  the  dead  man,  and  cried  al^ 


4  [Vol  vii.  p.  ^53.    Compare  vol.  vi.  p.  438,  note 
p.  171.    On  Justin  s  sinqile  narrative  all  the  rest  was  c 
a  later  hand.  J 

9  From  this  place  to  "  a  gadiering-plaoe,**  p.  675. 
the  text  of  A.  is  lost. 

*  [St.  Peter's  visit  oould  not  have  been  prerious  to 
up  to  that  time  Simon  had  certainlr  not  corruflti 
(Rom.  i.  8).    The  sul]ject  may  be  eluodaled  Iqr  what  f 


68o 


ACTS   OF   SHARBIL. 


until  the  executioners  pressed  it  and  brought  it 
up  to  his  side. 

The  judge  said :  Put  on  incense,  and  go 
whithersoever  thou  wilt,  and  no  one  shall  com- 
pel thee  to  be  a  priest  again.  But,  if  thou  wilt 
not,  I  will  show  thee  tortures  bitterer  than  these. 

Sharbil  said :  As  for  gods  that  made  not  the 
heavens  and  the  eardi,  may  they  perish  from  un- 
der these  heavens  1  But  thou,  menace  me  not 
with  words  of  threatening ;  but,  instead  of  words, 
show  upon  me  the  deeds  of  threatening,  that  I 
hear  thee  not  again  making  mention  of  the  de- 
testable name  of  gods ! 

The  judge  said :  Let  him  be  branded  with  the 
brand  of  bitter  fire  between  his  eyes  and  upon 
his  cheeks. 

And  the  executioners  did  so,  until  the  smell 
of  the  branding  reeked  forth  in  the  midst  of  the 
judgment-hall :  but  he  refused  to  sacrifice. 

Sharbil  said :  Thou  hast  heard  for  thyself  from 
me,  when  I  said  to  thee  "  Thou  art  not  aware  of 
the  smoke  of  the  roasting  of  the  fire  which  is 
prepared  for  those  who,  lUce  thee,  confess  idols 
made  by  hands,  and  deny  the  living  God,  after 
thy  fashion." 

The  judge  said:  Who  taught  thee  all  these 
things,  that  thou  shouldest  speak  before  me  thus 
—  a  man  who  was  a  friend  of  the  gods  and  an 
enemy  of  Christ,  whereas,  lo  !  thou  art  become 
his  advocate. 

Sharbil  said :  Christ  whom  I  have  confessed. 
He  it  is  that  hath  taught  me  to  speak  thus.  But 
there  needeth  not  that  I  should  be  His  advocate, 
for  His  own  mercies  are  eloquent  advocates  for 
guilty  ones  like  me,  and  these  will  avail  to  plead  ' 
on  my  behalf  in  the  day  when  the  sentences  shall 
be  eternal. 

The  judge  said :  Let  him  be  hanged  up,  and 
let  him  be  torn  with  combs  upon  his  former 
wounds  ;  also  let  salt  and  vinegar  be  rubbed  into 
the  wounds  upon  his  sides.  Then  he  said  to 
him :  Renounce  not  the  gods  whom  thou  didst 
formerly  confess. 

Sharbil  said  :  Have  pity  on  me  and  spare  me 
again  from  saying  that  there  be  gods,  and  pow- 
ers, and  fates,  and  nativities.  On  the  contrary, 
I  confess  one  Gk)d,  who  made  the  heavens,  and 
the  earth,  and  the  seas,  and  all  that  is  therein ; 
and  the  Son  who  is  from  Him,  the  King 
Christ. 

The  judge  said  :  It  is  not  about  this  that  thou 
art  questioned  before  me  —  viz. :  what  is  the 
belief  of  the  Christians  which  thou  hast  con- 
fessed ;  but  this  is  what  I  said  to  thee,  "  Re- 
nounce not  those  gods  to  whom  thou  wast  made 
priest." 

Sharbil  said  :  Where  is  that  wisdom  of  thine 
and  of  the  emperors  of  whom  thou  makest  thy 

«  lit  "to  be  a  plea."  — Tk. 


boast,  that  ye  worship  the  work  of  tiie  hands  o 
the  artificers  and  confess  them,  whilst  the  aiti 
cers  themselves,  who  made  the  idols,  ye  ioni 
by  the  burdens  and  imposts  which  ye  layopa 
them  ?  The  artificer  standeth  up  at  thy  pvexia 
to  do  honour  to  thee;  and  thou  staiuiest  ^  ii 
the  presence  of  the  work  of  the  artificer,  id 
dost  honour  it  and  worship  it. 

The  judge  said :  Thou  art  not  the  man  tool 
others  to  account  for '  these  things ;  but  fioij 
thyself  a  strict  account  is  demanded,  as  to  fe 
cause  for  which  thou  hast  renounced  the  god^ 
and  refusest  to  offer  them  incense  like  thyfi^Qof 
priests. 

Sharbil  said :  Death  on  account  of  this  is  M 
life :  those  who  confess  the  King  Christ,  He  tf 
will  confess  before  His  glorious  Father. 

The  judge  said :     Let  lighted  candks'  bl 
brought,  and  let  them  be  passed  round  about 
face  and  about  the  sides  of  his  wounds, 
they  did  so  a  long  while. 

Sharbil  said  :  It  is  well  that  thou  buniest 
with  this  fire,  that  so  I  may  be  delivered 
"  that  fire  which  is  not  quenched,  and  the 
that  dieth  not,"  which  is  threatened  to 
who  worship  thinp  made  instead  of  the 
for  it  is  forbidden  to  the  Christians  to  honoar 
worship  anything  except  the  nature  of  Him 
is  God  Most  High.  For  that  which  is  made 
is  created  is  designed  to  be  ^.  worshipper  of 
Maker,  and  is  not  to  be  worshipped  along 
its  Creator,  as  thou  supposest. 

The  governor  said :  It  is  not  this  for  yivM 
the  emperors  have  ordered  me  to  demand  ^ 
account  at  thy  hands,  whether  there  be  judgmcrf 
and  the  rendering  of  an  account  after  the  dci4 
of  men ;  nor  yet  about  this  do  I  care,  whctte 
that  which  is  made  is  to  be  honoured  or  not  • 
be  honoured.  What  the  emperors  have  com- 
manded me  is  this  ;  that,  whosoever  will  not  sso- 
rifice  to  the  gods  and  offer  incense  to  them,  I 
should  employ  against  him  stripes,  and  comb^" 
and  sharp  swords. 

Sharbil  said  :  The  kings  of  this  world  are  cot^ 
scious  of  this  world  only;  but  the  King  of  J! 
kings.  He  hath  revealed  and  shown  to  us  tirf 
there  is  another  world,  and  a  judgment  in  rescm^ 
in  which  a  recompense  will  be  made,  on  the  orf 
hand  to  those  who  have  served  God,  and  ontte 
other  to  those  who  have  not  served  Him  ri 
confessed  Him.  Therefore  do  I  cry  aloud,  tWj 
I  will  not  again  sacrifice  to  idols,  nor  will  I  oW 
oblations  to  devils,  nor  will  I  do  honour  to  ^ 
mons  ! 

The  judge  said  :  Let  nails  of  iron  be  driven  ii 
between  the  eyes  of  the  '\T\&o\tTi\,  fellow ^  and  W 


2  Or  *'  thou  art  not  the  avenger  oC"  —  T«. 

3  Lit.  "  caidles  of  fire."  —  Tk. 
*  The  passage  from  this  place  to  "  in  the  eyes,' 

A.,  and  supplied  from  B. 


-bdaw,iili«i 


682 


ACTS   OF   SHARBIL. 


which'  I  shall  exhibit  in  the  torment  of  thy 
body,  because  thou  wilt  not  consent  to  sacrifice 
to  the  gods  whom  thou  didst  formerly  wor- 
ship. 

Sharbil  said :  Those  things  which  I  have  said 
and  repeated  before  thee,  thou  in  thine  unbelief 
knowest  not  how  to  hear :  now,  supposest  thou 
that  thou  knowest  those  things  which  are  in  my 
mind? 

The  judge  said :  The  answers  which  thou 
givest  will  not  help  thee,  but  will  multiply  upon 
thee  inflictions  manifold. 

Sharbil  said  :  If  the  several  stories  of  thy  sev- 
eral gods  are  by  thee  accepted  as  true,  yet  is  it 
matter  of  shame  to  us  to  tell  of  what  sort  they 
are.  For  one  had  intercourse  with  boys,  which 
is  not  right;  and  another  fell  in  love  with  a 
maiden,  who  fled  for  refuge  into  a  tree,  as  your 
shameful  stories  tell. 

The  judge  said :  This  fellow,  who  was  for- 
merly a  respecter  of  the  gods,  but  has  now  turned 
to  insult  them  and  has  not  been  afiaid,  and  has 
also  despised  the  command  of  the  emperors  and 
has  not  trembled  —  set  him  to  stand  upon  a 
gridiron*  heated  with  fire. 

And  the  executioners  did  so,  until  the  under 
part  of  his  feet  was  burnt  off. 

Sharbil  said :  If  thy  rage  is  excited  at  my 
mention  of  the  abominable  and  obscene  tales 
of  thy  gods,  how  much  more  does  it  become 
thee  to  be  ashamed  of  their  acts  !  For  lo  !  if  a 
person  were  to  do  what  one  of  thy  gods  did, 
and  they  were  to  bring  him  before  thee,  thou 
wouldest  pass  sentence  of  death  upon  him. 

The  judge  said  :  This  day  will  I  bring  thee  to 
account  for  thy  blasphemy  against  the  gods,  and 
thine  audacity  in  insulting  also  the  emperors ; 
nor  will  I  leave  thee  alone  until  thou  offer  incense 
to  them,  according  to  thy  former  custom. 

Sharbil  said  :  Stand  by  thy  threats,  then,  and 
speak  not  falsely;  and  show  towards  me  in  deeds 
the  authority  of  the  emperors  which  they  have 
given  thee ;  and  do  not  thyself  bring  reproach 
on  the  emperors  with  thy  falsehood,  and  be  thy- 
self also  despised  in  the  eyes  of  thine  attend- 
ants ! 

The  judge  said :  Thy  blasphemy  against  the 
gods  and  thine  audacity  towards  the  emperors 
have  brought  upon  thee  these  tortures  which 
thou  art  undergoing;  and,  if  thou  add  further 
to  thine  audacity,  there  shall  be  further  added 
to  thee  inflictions  bitterer  than  these. 

Sharbil  said  :  Thou  hast  authority,  as  judge : 
do  whatsoever  thou  wilt,  and  show  no  pity. 

The  judge  said :  How  can  he  that  hath  had 


«  "  Which  "  is  not  in  the  printed  text.  —  Tr. 
*  The  word  used  looks  like  a  corruption  of  the  Latin  craticula. 
,  Hist*  Eccl.  V.  z,  uses  the  Gk.  word  for  this  (ri/yai^oK)  in 
the  nurtyrdom  of  Attains,  who  "  was  set  in  the  nfyavwi', 
'  all  over,  till  the  savour  of  his  burnt  flesh  ascended  ih>m 


no  pity  on  his  own  body,  so  as  to  avoid  soffcnf 
in  it  these  tortures,  be  afraid  or  ashamed  of  not 
obeying  the  command  of  the  emperors? 

Sharbil  said :  Thou  hast  well  said  that  I  a« 
not  ashamed :  because  near  at  hand  is  He  daft 
justifieth  me,  and  my  soul  is  caught  up  in  iqKore 
towards  him.  For,  whereas  I  once  prorobd 
Him  to  anger  by  the  sacrifices  of  idols,  I  am  tUi 
day  pacifying  Him  by  the  inflictions  /enditfek 
my  person  :  for  ray  soul  is  a  captive  to  God  wk 
became  man. 

The  judge  said :  It  is  a  captive,  then,  tbt 
I  am  questioning,  and  a  madman  without  semi 
and  with  a  dead  man  who  is  burnt,  \o !  la  I 
talking. 

Sharbil  said :  If  thou  art  assured  that  I  a 
mad,  question  me  no  further :  for  it  is  a  nudnfl 
that  is  being  questioned ;  nay,  rather,  I  aal 
dead  man  who  is  burnt,  as  thou  hast  said. 

The  judge  said  :  How  shall  I  count  theeadedj 
man,  when  lo !  thou  hast  cried  aloud,  ''I  "^ 
not  sacrifice  ?  " 

Sharbil  said  :  I  myself,  too,  know  not  bov 
return  thee  an  answer,  since  thou  hast  calM 
a  dead  man  and  yet  tumest  to  question  me 
as  if  alive. 

The  judge  said :  Well  have  I  called  thtt 
dead  man,  because  thy  feet  are  burnt  and 
carest  not,  and  thy  face  is  scorched  and 
boldest  thy  peace,  and  nails  are  driven  in 
thine  eyes  and  thou  takest  no  account  of  it, 
thy  ribs  are  seen  between  the  furrows  (^ 
combs  and  thou  insultest  the  emperors,  and  I 
whole  body  is  mangled  and  maimed  with 
and  thou  blasphemest  against  the  gods; 
because  thou  hatest  thy  body,  lo  !  thou  saj 
whatsoever  pleaseth  thee. 

Sharbil  said  :  If  thou  callest  ;«^  audacious  ifri 
cause  I  have  endured  these  things,  it  is  fit 
thou,  who  hast  inflicted  them  upon  me,  sho 
be  called  a  murderer  in  thy  acts  and  a 
phemer  in  thy  words. 

The  judge  said :  Lo  1  thou  hast  insulted 
emperors,  and  likewise  the  gods ;  and  lo  I 
insultest  me  also,  in  order  that  I  may  prom 
sentence  of  death  upon  thee  quickly.    Bot 
stead  of  this,  which  thou  lookest  for,  I  am 
pared  yet  further  to  inflict  upon  thee  bitter 
severe  tortures. 

Sharbil  said  ;  Thou  knowest  what  I  have 
to  thee  many  times :   instead  of  den 
of  threatening,  proceed  to  show  upon  me 
performance  of  the  threat,  that  thou  mayesl 
known  to  do  the  will  of  the  emperois. 

The  judge  said  :  Let  him  be  torn  with 
upon  his  legs  and  upon  the  sides  of  his  tl 

And  the  executioners  did  so,  until  his 
flowed  and  ran  down  upon  the  ground. 

Sharbil  said  :  Thou  hast  well  done  in 
me  thus  :  because  I  have  heard  that  one  of 


It 

If 

1* 


Gin 


\»-- 


Sir 


684 


ACTS   OF  SHARBIL. 


he  settled  and  drew  up  the  sentence '  which  he 
should  pronounce  against  him  publicly. 

And  suddenly  the  curtain  was  drawn  back 
again ;  and  the  judge  cried  aloud  and  said  :  As 
regards  this  Sharbil,  who  was  formerly  priest  of 
the  gods,  but  has  turned  this  day  and  renounced 
the  gods,  and  has  cried  aloud  "  I  am  a  Chris- 
tian/' and  has  not  trembled  at  the  gods,  but  has 
insulted  them  ;  and,  further,  has  not  been  afraid 
of  the  emperors  andxheir  command ;  and,  though 
I  have  bidden  him  sacrifice  to  the  gods  accord- 
ing to  his  former  custom,  has  not  sacrificed,  but 
has  treated  them  with  the  greatest  insult :  I 
have  looked  in/t?  thf  matter^  and  decided,  that 
towards  a  man  who  doeth  these  things,  even 
though  he  were  now  to  sacrifice,  it  is  not  fit  that 
any  mercy  should  be  shown ;  and  that  it  is  not 
fit  that  he  should  any  longer  behold  the  sun  of 
his  lords,  because  he  has  scorned  their  laws.  I 
give  sentence  that,  according  to  the  law  of  the 
emperors,  a  strap  *  be  thrust  into  the  mouth  of 
the  insulter,  as  into  the  mouth  of  a  murderer, 
and  that  he  depart  outside  of  the  city  of  the 
emperors  with  haste,  as  one  who  has  insulted 
the  lords  of  the  city  and  the  gods  who  hold  au- 
thority over  it.  I  give  sentence  that  he  be  sawn 
with  a  saw  of  wood,  and  that,  when  he  is  near  to 
die,  then  his  head  be  taken  off  with  the  sword 
of  the  headsmen. 

And  forthwith  a  strap  was  thrust  into  his  mouth 
with  all  speed,  and  the  executioners  hurried  him 
off,  and  made  him  run  quickly  upon  his  burnt 
feet,  and  took  him  away  outside  of  the  city,  a 
Ctowd  of  people  running  after  him.  For  they 
had  been  standing  looking  on  at  his  trial  all  day, 
and  wondering  that  he  did  not  suffer  under  his 
afflictions  :  for  his  countenance,  which  was  cheer- 
ful, testified  to  the  joy  of  his  heart.  And,  when 
the  executioners  arrived  at  the  place  where  he 
was  to  receive  the  punishment  of  death,  the 
people  of  the  city  were  with  them,  that  they 
might  see  whether  they  did  according  as  the 
judge  had  commanded,  and  hear  what  Sharbil 
might  say  at  that  season,  so  that  they  might  in- 
form the  judge  of  the  country. 

And  they  offered  him  some  wine  to  drink, 
according  to  the  custom  of  murderers  to  drink. 
But  he  said  to  them  :  I  will  not  drink,  because  I 
wish  to  feel  the  saw  with  which  ye  saw  me,  and 
the  sword  which  ye  pass  over  my  neck ;  but  in- 
stead of  this  wine,  which  will  not  be  of  any  use 
to  me,  give  me  a  little  time  to  pray,  while  ye 
stand.  And  he  stood  up,  and  looked  toward 
the  east,3  and  lifted  up  his  voice  and  said  :  For- 
give me,  Christ,  all  the  sins  I  have  committed 
against  Thee,  and  all  the  times  in  which  I  have 


*  The  Gk.  ano^oAri^. 

*  This  expression  voAii^v  ittfiaXtiv  is  used  similarly  in  the  life 
of  Euthymus  in  Eccl.  Grmc.  Monumenta^  vol   ii.  p  240. 

»  See  Teaching^  the  Apostles ,  Ord.  x,  p.  668,  note  1.  —  Tr. 


provoked  Thee  to  anger  by  the  polluted  saciifioa 
of  dead  idols ;  and  have  pity  on  me  and  me 
me,^  and  deliver  me  from  the  judgment  to  come; 
and  be  merciful  to  me,  as  Thou  wast  merdibltt) 
the  robber;  and  receive  me  like  the  peniloli 
who  have  been  converted  and  have  tuined  te 
Thee,  as  Thou  also  hast  turned  to  them ;  a4 
whereas  I  have  entered  into  Thy  vineyard,  at  tie 
eleventh  hour,  instead  of  judgment,  deliver 
from  justice :  let  Thy  death,  which  was  for  tk 
sake  of  sirmers,  restore  to  life  again  my  sfai 
body  in  the  day  of  Thy  coming. 

And,  when  the  Sharirs  of  the  city  heard  tbev, 
things,  they  were  very  angry  with  the  execatiGoarj 
for  having  given  him  leave  to  pray. 

And,  while  the  nails  were  remaining  wiiidi 
had  been  driven  in  between  his  eyes,  and 
ribs  were  seen  between  the  wounds  of  Ae  conAi^ 
and  while  from  the  burning  on  his  sides  and 
soles  of  his  feet,  which  were  scorched  and 
and  from  the  gashes  of  the  combs  on  his 
and  on  his  sides,  and  on  his  thighs,  and  on 
legs,  the  blood  was  flowing  and  mnning 
they  brought  carpenters'  instruments,  and 
him  into  a  wooden  vice,  and  tightened  it  opoi' 
him  until  the  bones  of  his  joints  creaked  witk 
the  pressure ;  then  they  put  upon  him  a  savof 
iron,  and  began  sawing  him  asunder;  and,wfaa| 
he  was  just  about  to  die,  because  the  saw  [ 
reached  to  his  mouth,  they  smote  him  with 
sword  and  took  off  his  head,  while  he  was 
squeezed  down  in  the  vice. 

And  Babai  his  sister  drew  near  and  spread  cdt 
her  skirt  and  caught  his  blood  ;  and  she  said  to 
him  :  May  my  spirit  be  united  with  thy  spirit  i 
the  presence  of  Christ,  whom  thou  hast 
and  believed. 

And  the  Sharirs  of  the  city  ran  and  came  arf 
informed  the  judge  of  the  things  which  Sharbi^ 
had  uttered  in  his  prayer,  and  how  his  sister  hal; 
caught  his  blood.     And  the  judge  commanded^ 
them  to  return  and  give  orders  to  the  €«*] 
tioners  that,  on  the  spot  where  she  had  cat 
the  blood  of  her  brother,  she  also  should 
the  punishment  of  death.     And  the  executic 
laid  hold  on  her,  and  each  one  of  them  se^ 
put  her  to  torture ;  and,  with  her  brother's 
■  upon  her,  her  soul  took  its  flight  from  her,  W 
I  they  mingled  her  blood  with  his.     And,  wh*J 
the  executioners  were  entered  into  the  city,  tfcf  j 
brethren  and  young  men  5  ran  and  stole  a«Jf] 
their  two  corpses ;   and  they  laid  them  in 
burial-place   of   the   father  of   Abshelama  '^\ 
bishop,  on  the  fifth  of  Ilul,  the  eve  of  ^  S^ 
bath. 

I  wrote  these  Acts  on  paper  —  I,  Maritf%] 
and  Anatolus,  the  notaries  ;  and  we  placed  tW 


4  Lit.  "  have  pity  on  my  salvation.**  —  Tr 
^  By  a  transposition  of  letters,  B.  reads  *' 


686 


THE   MARTYRDOM   OF   BARSAMYA. 


which  he  made  Sharbil  a  disciple,  and  in  all  that 
he  spoke  to  him,  and  in  all  M^  instruction  that 
Sharbil  received  from  him,  so  that  he  was  per- 
suaded by  him,  and  died  for  the  sake  of  that 
which  he  heard  fh>m  him. 

And  the  Sharirs  of  the  city  came,  and  said  to 
the  judge :  Barsamya,  as  thine  Excellency  com- 
manded, lo  1  is  standing  at  the  door  of  the  judg- 
ment-hall of  thy  Lordship ; '  and  honourable 
chief-persons  of  the  city,  who  became  disciples 
along  with  Sharbil,  lo !  are  standing  by  Bar- 
samya, and  crying  out,  "We  will  all  die  with 
Barsamya,  who  is  our  teacher  and  guide." 

And,  when  the  judge  heard  those  things  which 
the  Sharirs  of  the  city  had  told  him,  he  com- 
manded them  to  go  out  and  write  down  the 
names  of  the  persons  who  were  crying  out,  "We 
will  die  with  Barsamya."  And,  when  they  went 
out  to  write  down  the  names  of  these  persons, 
those  who  so  cried  out  were  too  many  for  them, 
and  they  were  not  able  to  write  down  their 
names,  because  they  were  so  many :  for  the  cry 
kept  coming  to  them  from  all  sides,  that  they 
"would  die  for  Christ's  sake  along  with  Bar- 
samya." 

And,  when  the  tumult  of  the  crowd  became 
great,  the  Sharirs  of  the  city  turned  back,  and 
came  in  to  the  judge,  and  said  to  him  :  We  are 
not  able  to  write  down  the  names  of  the  persons 
who  are  crying  aloud  outside,  because  they  are 
too  many  to  be  numbered.  And  the  judge  com- 
manded that  Barsamya  should  be  taken  up  to  the 
prison,  so  that  the  crowd  might  be  dispersed 
which  was  collected  together  about  him,  lest 
through  the  tumult  of  the  multitude  there  should 
be  some  mischief  in  the  city.  And,  when  he 
went  up  the  gaol,  those  who  had  become  disci- 
ples along  with  Sharbil  continued  with  him. 

And  after  many  days  were  passed  the  judge 
rose  up  in  the  morning  and  went  down  to  his 
judgment-hall,  in  order  that  he  might  hear  the 
case  of  Barsamya.  And  the  judge  commanded, 
and  they  brought  him  from  the  prison ;  and  he 
came  in  and  stood  before  him.  The  officers  said  : 
Lo,  he  standeth  before  thine  Excellency. 

The  judge  said  :  Art  thou  Barsamya,  who  hast 
been  made  ruler  and  guide  of  the  people  of  the 
Christians,  and  didst  make  a  disciple  of  Sharbil, 
who  was  chief-priest  of  the  gods,  and  used  to 
worship  them? 

Barsamya  said :  It  is  I  who  have  done  this, 
and  I  do  not  deny  it ;  and  I  am  prepared  to  die 
for  the  truth  of  this. 

The  judge  said  :  How  is  it  that  thou  wast  not 
afraid  of  the  command  of  the  emperors,  so  that, 
when  the  emperors  commanded  that  every  one 
should  sacrifice,  thou  didst  induce  Sharbil,  when 
he  was  standing  and  sacrificing  to  the  gods  and 

«  lit  "  authority."— Tr. 


offering  incense  to  them,  to  deny  diat 
had  confessed,  and  confess  Christ  who: 
denied? 

Barsamya  said:  I  was  assuredly' 
shepherd  of  men,  not  for  the  sake  of  1 
who  are  found,  but  also  for  the  sake 
who  have  strayed  fix)m  the  fold  of  trutl 
come  food  for  the  wolves  of  paganism  \ 
I  not  souglit  to  make  Sharbil  a  disci] 
hands  woijdd  his  blood  have  been  requi 
if  he  had  not  listened  to  me,  I  should  1 
innocent  of  his  blood. 

The  judge  said :  Now,  therefore,  si 
hast  confe^ed  that  it  was  thou  that  mac 
bil  a  disciple,  at  thy  hands  will  I  re 
death ;  and  on  this  account  it  is  right 
rather  than  he  shouldest  be  condemne 
me,  because  by  thy  hands  he  has  died  t 
ble  deaths  of  grievous  tortures  for  havi 
doned  the  command  of  the  emperors  aD( 
thy  words. 

Barsamya  said  :  Not  to  my  words  di( 
become  a  disciple,  but  to  the  word 
which   He  spoke :    "  Thou   shalt  not 
images  and  the  likenesses  of  men."    . 
not  I  alone  that  am  content  to  die  the 
Sharbil  for  his  confession  of  Christ,  bu 
the  Christians,  members  of  the  Church, 
wise  eager  for  this,  because  they  know 
will  secure  their  salvation  before  God  th 

The  judge  said :  Answer  me  not  in  t 
ner,  like  Sharbil  thy  disciple,  lest  thine 
ments  be  worse  than  his  ;  but  promise 
wilt  sacrifice  before  the  gods  on  his  beh 

Barsamya  said :  Sharbil,  who  knew  i 
I  taught  to  know  Him :  and  dost  thou  bi( 
have  known  God  from  my  youth,  to 
God  ?     God  forbid  that  I  should  do  thi 

The  judge  said :  Ye  have  made  tl 
creation  disciples  of  the  teaching  of  Ch 
lo  !  they  renounce  the  many  gods  whom 
worshipped.  Give  up  this  way  of  thinl 
I  make  those  who  are  near  tremble  a 
they  behold  thee  to-day,  and  those  als( 
afar  off  as  they  hear  of  the  torments 
thou  art  condemned. 

Barsamya  said :  If  God  is  the  help 
who  pray  to  Him,  who  is  he  that  c 
them  ?  Or  what  is  the  power  that  ca 
against  them?  Or  thine  own  threats — 
they  do  to  them  :  to  men  who,  before  i 
commandment  concerning  them  that  t 
die,  have  their  death  already  set  bef 
eyes,  and  are  expecting  it  every  day?  j 

The  judge  said :  Bring  not  the  si 
Christ  before  my  judgment-seat;  but, 
of  this,  obey  the  command  of  the  emp© 
command  to  sacrifice  to  the  gods. 

a  See  note  6  on  p.  658.  —  Tr,     [The  Syriac  for  "  a» 
3  Ut.  "thismind."  — TS. 


688 


THE  MARTYRDOM   OF   BARSAMYA. 


expound  in  my  judgment-haU  that  thou  wast 
brought  in  before  me,  because  the  trial  on  which 
thou  standest  has  but  little  concern  with  expound- 
ing, but  much  concern  with  the  punishment  of 
death,  for  those  who  insult  the  emperors  and 
comply  not  with  their  laws. 

Barsamya  said:  Because  God  is  not  before 
your  eyes,  and  ye  refuse  to  hear  the  word  of 
God ;  and  graven  images  that  are  of  no  use, 
**  which  have  a  mouth  and  speak  not,"  are  ac- 
counted by  you  as  though  they  spake,  because 
your  understanding  is  blinded  by  the  darkness 
of  paganism  in  which  ye  stand  — 

The  judge  interrupting  said :  Leave  off  those 
things  thou  art  saying,  for  they  will  not  help  thee 
at  all,  and  worship  the  gods,  before  the  bitter 
iearings  ^  combs  and  haish  tortures  come  upon 
thee. 

Barsamya  said :  Do  thou  too  leave  off  the 
many  questions  which  lo  !  thou  askest  me,  and 
give  command  for  the  stripes  and  the  combs 
with  which  thou  dost  menace  me  :  for  thy  words 
will  not  help  thee  so  much  as  thy  inflictions  will 
help  me. 

The  judge  said  :  Let  Barsamya  be  hanged  up 
and  torn  with  combs. 

And  at  that  very  moment  there  came  to  him 
letters  from  Alusis '  the  chief  proconsul,  father 
of  emperors.'  And  he  commanded,  and  they 
took  down  Barsamya,  and  he  was  not  torn  with 
combs ;  and  they  took  him  outside  of  the  hall 
of  judgment. 

And  the  judge  commanded  that  the  nobles, 
and  the  chief  persons,  and  the  princes,  and  the 
honourable  persons  of  the  city,  should  come  be- 
fore him,  that  they  might  hear  what  was  the  order 
that  was  issued  by  the  emperors,  by  the  hand  of 
the  proconsuls,  the  rulers  of  the  countries  under 
the  authority  of  the  Romans.  And  it  was  found 
that  the  emperors  had  written  by  the  hand  of  the 
proconsuls  to  the  judges  of  the  countries :  3 
"  Since  our  Majesty  commanded  that  there  should 
be  a  persecution  against  the  people  of  the  Chris- 
tians, we  have  heard  and  learned,  from  the  Sharirs 
whom  we  have  in  the  countries  under  the  do- 
minion of  our  Majesty,  that  the  people  of  the 
Christians  are  persons  who  eschew  murder,  and 
sorcery,  and  adulter)',  and  theft,  and  bribery  and 
fraud,  and  those  things  for  which  the  laws  of  our 
Majesty  also  exact  punishment  from  those  who 
commit  them.  We,  therefore,  in  our  impartial 
justice,  have  commanded  that  on  account  of 
these  things  the  persecution  of  the  sword  shall 
cease  from  them,  and  that  there  shall  be  rest  and 

quietness  in  all  our  dominions,  they  continuing 

*■ 

*  This  seems  to  be  Lusius  Quietus,  Trajan's  general  in  the  East 
at  this  time. 

2  Or  "kings."  — Tr. 

3  We  have  here  probably  the  most  authentic  copy  of  the  edict  of 
Trajan  commanding  the  stopping  of  the  persecution  of  the  Christians, 
as  it  was  taken  down  at  the  time  by  the  reporters  who  heard  it  rend. 


to  minister  according  to  their  custom  x 
man  hindering  them.  It  is  not,  however,  tc 
them  that  we  show  clemency,  but  towaids 
laws,  agreeing  as  they  do  with  the  bvs  i 
Majesty.  And,  if  any  man  hinder  diem  aft 
our  command,  that  sword  which  b  oida 
us  to  descend  upon  those  who  despise  on 
mand,  the  same  do  we  command  to  A 
upon  those  who  despise  this  decree  o 
clemency." 

And,  when  this  command  of  the  em] 
clemency  was  read,  the  whole  city  rejoice 
there  was  quietness  and  rest  for  every  man. 
the  judge  commanded,  and  they  release 
samya,  that  he  might  go  down  to  his  c 
And  the  Christians  went  up  in  great  numl 
the  judgment-hall,  together  with  a  great 
tude  of  the  population  of  the  city,  and  tl 
ceived  Barsamya  with  great  and  exc 
honour,  repeating  psalms  before  him,  ac( 
to  their  custom  ;  there  went  also  the  wives 
chief  of  the  wise  men.  And  they  th 
about  him,  and  saluted  him,  and  called  hii 
persecuted  confessor,"  "  the  companion  of 
the  martyr."  And  he  said  to  them  :  Per 
I  am,  like  yourselves ;  but  from  the  tortu 
combs  of  Sharbil  and  his  companions  I  ai 
escaped.-*  And  they  said  to  him:  W 
heard  from  thee  that  a  teacher  of  the  Chi 
said,  "  The  will,  according  to  what  it  is, 
accepted."  5  And,  when  he  was  entered  i 
church,  he  and  all  the  people  that  were  wi 
he  stood  up  and  prayed,  and  blessed  th< 
sent  them  away  to  their  homes  rejoici 
praising  God  for  the  deliverance  which  '. 
wrought  for  them  and  for  the  Church. 

And  the  day  after  Lysinas  ^  the  judge 
country  had  set  his  hand  to  these  Acts, 
dismissed  from  his  authority. 

I  Zenophilus  and  Patrophilus  are  the 
who  wrote  these  Acts,  Diodorus  and  Ei 
Sharirs  of  the  city,  bearing  witness  witi 
setting-to  their  hand,  as  the  ancient  laws 
ancient  kings  command. 


This  ®  Barsamya,  bishop  of  Edessa,  who  mj 
ciple  of  Sharbil,  the  priest  of  the  same  citv, 
the  days  of  Fabianus,  bishop  of  the  citv  of  Ron 
ordination  to  the  priesthood  was  received  by  E 
from  Abshelama,  who  was  bishop  in  Edes^a 
Abshelama  ordination  was  received  from  Palut  t! 
and  by  Palut  ordination  was  received  from  li 
bishop  of  Antioch;  and  by  Serapion  ordinal 
received  from  Zephyrinus,  bishop  of  Rome :  am 
rinus  of  Rome  received  ordination  from  Vict<: 


*  Lit.  "am  far  removed."  —  Tr. 

5  2  Cor.  viii.   12.  ^  Both  the  Peshilo  and  the  Greek 
rejected)  have  "  what  it  hath  :  "  not  "  what  it  «."  —  Tk. 

6  See  note  on  p  678.  —  Tr. 

7  Perhaps  "  Eutropius." 

*  What  follows,  down  to  the  end,  is  a  much  later  *- 
dently  made  by  the  same  ignorant  person  as  that  at  p.  635i- 
note  a  there. 


ELUCIDATION. 


689 


VS.,  Rome ;  and  Victor  received  ordination 
;rius;  and  Eleutherius  received  it  from 
>oter  received  it  from  Anicetus;  and  Ani- 
1  it  from  Dapios ; '  and  Dapius  received  it 
lorus;  and  Telesphorus  received  it  from 
XjTStus  received  it  from  Alexander ;  and 
ceived  it  from  Evartis;'  and  Evartis  re- 
m  Cletus;  and  Cletus  received  it  from 
\nus  received  it  from  Simon  Cephas ;  and 
s  received  it  from  our  Lord,  together  with 
ostles,  on  the  first  day  of  the  week,  tAf 
ension  of  our  Lord  to  His  glorious  Father, 


ius."    The  blunder  arose  firom  taking  the  prefix  D 

he  name. 

IS."  — Tr. 

i."    The  person  referred  to  is"  Evaristos."    Cuxeton 

"  it  does  not  app^**  vl>y*  —  1^ 

ist^seepti  67S*note3.~TR. 


which  was  the  fourth  day  of  Heziran,'  which  was  in 
the  nineteenth^  year  of  the  reign  of  Tiberius  Caesar, 
in  the  consulship  of  Rufus  and  Rubelinus,  which  year 
was  the  year  341 ;  for  in  the  vear  309  occurred  the  advent' 
of  our  Saviour  in  the  world,  according  to  the  testimony 
which  we  ourselves  have  found  in  a  correct  register^ 
among  the  archives,  which  errs  not  at  all  in  whatever  it 
sets  forth. 

Ifere  endeth  the  martyrdom  of   Barsamya, 
bishop  of  Edessa. 


5  See  note  3^  on  p.  667. — Tr.    FAlso  see  p.  666,  stt/'ra.] 

6  Put  by  mistake  for  "  sixteentn,"  which  agrees  with  the  state- 
ment of  Juhus  Africanus  as  to  the  date  of  our  Lord's  death;  also  with 
the  year  of  the  consulate  of  Rubellius  Geminus  and  Fufius  Geminus 
(the  persons  intended  bdow),  and  with  the  year  of  the  Greeks  341, 
which  was  a.d.  99  or  30. 

'  Prop.  "  rising,"  as  of  the  8un.^TR. 

*  The  Greek  ctAigr^oi':  see  Du  Fiene,  Ghstariunu 


ELUCIDATION. 

(See  p.  665,  note  4.    Also,  p.  685,  note  i,  of  Barsamya.) 

•  at  the  Armenian  Convent  of  St.  Lazarus,  near  Venice,  a  version  of  the  Letter  of 
slated  into  French  "  from  the  Armenian  version  of  the  fifth  century,"  and  published 
lich  is  now  before  me.  It  ascribes  the  original  to  Laboubniay  and  adds :  "  The  name 
nentioned  only  by  Moses  of  Chorine,  was  not  repeated  after  him  by  any  one  else, 
DS,  Mekhitar  d^Airivank  (one  of  our  chroniclers  of  the  thirteenth  century),  who  puts 
our  historians,  between  Taiien  and  Mar  Ibas  Gadina,  but  without  affirming  whether 
n  only  by  name  or  also  by  his  writings."  The  editor  goes  on  to  speak  of  his  corre- 
writh  Dr.  Cureton  (a.d.  1864)  which  is  referred  to  in  note  4,  p.  665,  supra.  He  notes 
lete  and  mutilated  character  of  the  Syriac  copies  used  by  Cureton,  and  congratulates 
the  entire  and  integral  condition  of  the  Armenian,  which  he  found  in  1852  in  the 
brary  at  Paris,  as  Codex  No,  8S,  MSS.  Armen.  Here  the  name  of  the  author  is  given 
(/'a,  and  agrees  with  the  Syriac.  The  interpolations  he  regards  as  made  after  the 
uy. 


692 


MARTYRDOM   OF   HABIB   THE   DEACON. 


thine  Excellency  also  has  demanded  an  account 
at  my  hands,  that  I  might  know  and  see  whether 
it  was  of  his  own  free  will  that  he  came  hither, 
or  whether  the  compulsion  of  thine  Excellency 
brought  him  by  the  hand  of  others ;  and,  when 
I  heard  from  him  that  he  came  of  his  own  ac- 
cord, I  carefully  brought  him  to  the  honourable 
door  of  the  judgment-hall  of  thy  Worship.' 

And  the  governor  hastily  commanded,  and 
they  brought  in  Habib  before  him.  The  officers 
said  :  Lo  !  he  standeth  before  thine  Excellency. 

And  he  began  to  question  him  thus,  and  said 
to  him :  What  is  thy  name  ? '  And  whence  art 
thou?    And  what  art  thou? 

He  said  to  him :  My  name  is  Habib,  and  I  am 
from  the  village  of  Telzeha,  and  I  have  been 
made  a  deacon. 

The  governor  said :  Wherefore  hast  thou  trans- 
gressed the  command  of  the  emperors,  and  dost 
minister  in  thine  office  of  deacon,  which  thou 
art  forbidden  by  the  emperors  to  do,  and  re- 
frisest  to  sacrifice  to  Zeus,  whom  the  emperors 
worship  ? 

Habib  said :  We  are  Christians :  we  do  not 
worship  the  works  of  men,  who  are  nothing, 
whose  works  also  are  nothing ;  but  we  worship 
God,  who  made  the  men. 

The  governor  said  :  Persist  not  in  that  daring 
mind  with  which  thou  art  come  into  my  presence, 
and  insult  not  Zeu9,  the  great  boast  of  the  em- 
perors. 

Habib  said :  But  this  Zeus  is  an  idol,  the 
work  of  men.  It  is  very  well  for  thee  to  say 
that  I  insult  him.  But,  if  the  carving  of  him 
out  of  wood  and  the  fixing  of  him  with  nails  pro- 
claim aloud  concerning  him  that  he  is  made, 
how  sayest  thou  to  me  that  I  insult  him?  since 
lo  !  his  insult  is  from  himself,  and  against  him- 
self. 

The  governor  said :  By  this  very  thing,  that 
thou  refusest  to  worship  him,  thou  insultest  him. 

Habib  said  :  But,  if  because  I  do  not  worship 
him  I  insult  him,  how  great  an  insult,  then,  did 
the  carpenter  inflict  on  him,  who  carved  him 
with  an  axe  of  iron ;  and  the  smith,  who  smote 
him  and  fixed  him  with  nails  ! 

And,  when  the  governor  heard  him  speak  thus, 
he  commanded  him  to  be  scourged  without  pity. 
And,  when  he  had  been  scourged  by  five  men, 
he  said  to  him :  Wilt  thou  now  obey  the  em- 
perors ?  For,  if  thou  wilt  not  obey  them,  I  will 
tear  thee  severely  with  combs,  and  I  will  torture 
thee  with  all  kinds  of  tortures,  and  then  at  last 
I  will  give  command  concerning  thee  that  thou 
be  burned  with  fire. 

Habib  said :  These  threats  with  which  lo  ! 
thou  art  seeking  to  terrify  me,  are  much  meaner 
and  paltrier  than  those  which  I  had  already  set- 

«  Ut.  "rectitude."  — Tr. 


tied  it  in  my  mind  to  endure  :  therefore 
and  made  my  appearance  before  thee. 

The  governor  said :  Put  him  into 
cask  3  for  murderers,  and  let  him  be  sec 
he  deserves.  And,  when  he  had  been  s 
they  said  to  him :  Sacrifice  to  the  go 
he  cried  aloud,  and  said :  Accursed 
idols,  and  so  are  they  who  join  with  yot 
shipping  them  like  you. 

And  the  governor  commanded,  and  tl 
him  up  to  the  prison ;  but  they  refused  \ 
mission  to  speak  with  his  family,  or  \ 
inhabitants  of  his  village,  according  to  t 
mand  of  the  judge.  Qq  that  day  was  tl 
val  of  the  emperors. 

And  on  the  second  of  Bui  the  govem 
manded,  and  they  brought  him  from  the 
And  he  said  to  him :  Wilt  thou  renou 
profession  thou  hast  made  *  and  obey  tl 
mand  which  the  emperors  issue  ?  For, 
wilt  not  obey,  with  the  bitter  tearings  01 
will  I  make  thee  obey  them. 

Habib  said :  I  have  not  obeyed  th( 
morever  it  is  settled  in  my  mind  that  I 
obey  them  —  no,  not  even  if  thou  lay  u 
punishments  still  worse  than  those  wli 
emperors  have  commanded. 

The  governor  said :  By  the  gods  ] 
that,  if  thou  do  not  sacrifice,  I  will  1) 
harsh  and  bitter  sufferings  untried  with 
will  not  torture  thee  :  and  we  shall  see 
Christ,  whom  thou  worshippest,  will  delr 

Habib  said  :  All  those  who  worship  C 
delivered  through  Christ,  because  they 
not  creatures  along  with  the  Creator  of  c 

The  governor  said  :  Let  him  be  stretc 
and  be  scourged  with  whips,  until  there 
not  a  place  in  his  body  on  which  he 
been  scourged. 

Habib  said  :  As  for  these  infliction 
thou  supposest  to  be  so  bitter  with  thei 
tions,5  out  of  them  are  plaited  crowns  0 
for  those  who  endure  them. 

The  governor  said :  How  call  ye  a 
ease,  and  account  the  torments  of  you 
a  crown  of  victory  ? 

Habib  said  :  It  is  not  for  thee  to  ask  1 
ceming  these  things,  because  thine  un 
not  worthy  to  hear  the  reasons  of  them 
I  will  not  sacrifice  I  have  said  alrcad 
say  so  still. 

The  governor  said :  Thou  art  subje 
these  punishments  because  thou  desen'es 
I  will  put  out  thine  eyes,  which  look  uj 
Zeus  and  are  not  afraid  of  him;  an( 
stop  thine  ears,  which  hear  the  laws  of  1 
perors  and  tremble  not. 

a  Ut.  "then."— Tr. 

5  Sec  note  3  on  p.  681.  —  Tr. 

4  Lit.  "  Wilt  thou  renounce  that  in  which  thou  staodes 

5  Lit.  "  scourgings."  —  Tr. 


ANCIENT    SYRIAC    DOCUMENTS 


MARTYRDOM «  OF  THE    HOLY  CONFESSORS   SHAMUNA,  GURIA,  AND  HABU 

FROM  SIMEON   METAPHRASTES.' 


In  the  six  hundredth  year  from  the  empire 
of  Alexander  the  Macedonian,  when  Diocletian 
had  been  nine  years  sovereign  of  the  Romans, 
and  Maximian  was  consul  for  the  sixth  time,  and 
Augar  son  of  Zoaras  was  prsetor,  and  Cognatus 
was  bishop  of  the  Edessenes,  a  great  persecution 
was  raised  against  the  churches  in  all  the  coun- 
tries which  were  under  the  sway  of  the  Romans. 
The  name  of  Christian  was  looked  upon  as  exe- 
crable, and  was  assailed  and  harassed  with  abuse ; 
while  the  priests  and  the  monks,3  on  account  of 
their  staunch  and  unconquerable  stedfastness, 
were  subjected  to  shocking  punishments,  and  the 
pious  we^-e  at  their  wits'  end  with  sadness  and 
fear.  For,  desiring  as  they  did  to  proclaim  the 
truth  because  of  their  yearning  affection  for 
Christ,  they  yet  shrunk  back  from  doing  so  for 
fear  of  punishment.  For  those  who  took  up 
arms  against  true  religion  were  bent  on  making 
the  Christians  renounce  Christianity  and  embrace 
the  cause  of  Saturn  and  Rhea,  whilst  the  faithful 
on  their  part  laboured  to  prove  that  the  objects 
of  heathen  worship  had  no  real  existence. 

At  this  period  it  was  that  an  accusation  was 
preferred  before  the  judge  against  Guria  and 
Shamuna.  The  former  was  a  native  of  Sarcigitua, 
and  the  latter  of  the  village  of  Ganas ;  they  were, 
however,  both  brought  up  at  Edessa  —  which 
they  call  Mesopotamia,  because  it  is  situated 
between  the  Euphrates  and  the  Tigris :  a  city 
previously  to  this  but  little  known  to  fame,  but 
which  after  the  struggles  of  its  martyrs  obtained 
universal  notoriety.  These  holy  men  would  not 
by  any  means  spend  their  lives  in  the  city,  but 
removing  to  a  distance  from  it,  as  those  who 
wished  to  be  remote  from  its  turmoils,  they 
made  it  their  aim  to  be  manifest  to  God  only. 

*  Cureton  gives  it  in  Latin.  —  Tr. 

*  This  piece  is  taken  from  the  well-known  work  of  Surius,  De 
^robatis  Sanctorum  vitis.  It  does  not  appear  who  made  this 
Latin  translation. 

Mciaphrastes  is  a  celebrated  Byzantine  writer,  who  lived  in  the 
ninth  and  tenth  centuries.  He  derives  his  name  from  having  written 
paraphrases,  or  metaphrases,  of  the  lives  of  the  saints.     Fabricius 

E'ves  a  list  of  539  lives  commonly  attributed  to  liim.  —  Dr.  W.  Plate, 
Smith's  Diet.  Biog.  and  /T/yM.  —  Tr. 
^  [A  token  of  mediaeval  origin.] 

696 


Guria's  purity  and  lovingness  were  to  himtpR* 
cious  and  honourable  possession,  and  from  Ml 
cultivation  of  the  former  the  surname  oiAepui 
was  given  him :  so  that  from  his  name  yonvbolJ 
not  have  known  who  he  was,  but  only  wheo  jv 
called  him  by  his  surname.  Shamuna  devm 
his  body  and  his  youthful  and  active  mind  totk 
service  of  God,  and  rivalled  Guria  in  exceUcBa 
of  character.  Against  these  men  an  indictmetf 
was  laid  before  the  judge,  to  the  effect  that  tk^ 
not  only  pervaded  all  the  country  round  aM 
Edessa  with  their  teaching  and  encouraged  Al 
people  to  hold  fast  their  faith,  but  also  led  tiA 
to  look  with  contempt  on  their  persecutors,  ai4 
in  order  to  induce  them  to  set  wholly  at  noq^ 
their  impiety,  taught  them  agreeably  to  tli 
which  is  written  :  "Trust  not  in  princes— in tht 
sons  of  men,  in  whom  is  no  safety."  *  By  the« 
representations  the  judge  was  wrought  up  to  i 
high  pitch  of  madness,  and  gave  orders  that  il 
those  who  held  the  Christian  religion  in  hooo* 
and  followed  the  teaching  of  Shamuna  and  GaiB» 
together  with  those  who  persuaded  them  to  tb^ 
should  be  apprehended,  and  shut  up  in  safe 
keeping.  The  order  was  carried  into  etol! 
and,  seizing  the  opportunity,  he  had  soioe  oi  | 
them  flogged,  and  others  tortured  in  various wai^ 
and  induced  them  to  obey  the  emperor's  coo- 
mand,  and  then,  as  if  he  were  behaving  kiiKi^ 
and  mercifully,  he  allowed  others  to  go  to  thcff 
homes ;  but  our  two  saints,  as  being  the  rinf' 
leaders  and  those  who  had  communicated  tbeff 
piety  to  others,  he  ordered  to  be  still  furtlJ* 
maltreated  in  prison.  They,  however,  rejoicw 
in  the  fellowship  of  martyrdom.  For  they  heard 
of  many  in  other  provinces  who  had  had  to  pa* 
through  the  same  conflict  as  themselves :  amoag 
them  Epiphanius  and  Petrus  and  the  most  h(^ 
Pamphilus,  with  many  others,  at  Caesarea  » 
Palestine ;  Timotheus  at  Gaza ;  at  Alexandn** 
Timotheus  the  Great ;  Agapetus  at  Thessalonica; 
Hesychius  at  Nicomedia ;  Philippus  at  Adrian- 
opolis ;   at  Melitina   Petrus ;    Hermes  and  hB 

*  Ps.  cxlvi.  3.  -—  Tr. 


700 


MARTYRDOM   OF  THE   HOLY   CONFESSORS. 


hath  pleased  Thee  that  we  should  carry  on  to 
its  close  the  conflict  we  have  entered  upon,  and 
that  we  should  also  receive  at  Thy  hands  the 
brightness  that  shall  never  fade  away. 

When,  therefore,  the  governor  saw  their  un- 
yielding firmness,  and  how  they  had  heard  the 
final  sentence  with  exultation  of  soul,  he  said  to 
the  saints :  May  God  search  into  what  is  being' 
done,  and  be  witness  that  so  far  as  I  was  con- 
cerned it  was  no  wish  of  mine  that  you  should 
lose  your  lives ;  but  the  inflexible  command  of 
the  emperor  to  me  compels  me  to  this.  He 
then  ordered  a  halberdier  to  take  charge  of  the 
martyrs,  and,  putting  them  in  a  carriage,  to 
convey  them  to  a  distance  from  the  city  with 
some  soldiers,  and  there  to  end  them  with  the 
sword.  So  he,  taking  the  saints  out  at  night  by 
the  Roman  gate,  when  the  citizens  were  buried 
in  profound  slumber,  conveyed  them  to  Mount 
Bethelabitla  on  the  north  of  the  city.  On  their 
arrival  at  that  place,  having  alighted  from  the 
carriage  with  joy  of  heart  and  great  firmness  of 
mind,  they  requested  the  halberdier  and  those 
who  were  under  his  orders  to  give  them  time  to 
pray ;  and  it  was  granted.  For,  just  as  if  their 
tortures  and  their  blood  were  not  enough  to 
plead  for  them,  they  still  by  reason  of  their  hu- 
mility deemed  it  necessary  to  pray.  So  they 
raised  their  eyes  to  heaven  and  prayed  earnestly, 
concluding  with  the  words :  God  and  Father  of 
our  Lord  Jesus  Christ,  receive  in  peace  our  spirits 
to  Thyself.  Then  Shamuna,  turning  to  the  hal- 
berdier, said :  Perform  that  which  thou  hast 
been  commanded.  So  he  kneeled  down  along 
with  Guria,  and  they  were  beheaded,  on  the  15th 
of  November.  This  is  the  account  of  what  hap- 
pened to  the  martyrs. 

But  forasmuch  as  the  number  sought  for  a 
third  in  order  that  in  them  the  Trinity  might  be 
glorified,  it  found,  oh  admirable  providence  ! 
Habib  —  at  a  subsequent  time  indeed  :  but  he 
also,  along  with  those  who  had  preceded  him, 
had  determined  to  enter  on  the  journey,  and  on 
the  very  day  *  of  their  martyrdom  reached  his 
consummation.  Habib,  then,  great  among  mar- 
tyrs, was  a  native  of  the  same  place  as  they, 
namely  of  the  village  of  Thelsaea ;  ^  and  he  had 
the  honour  of  being  invested  with  the  sacred 
office  of  the  diaconate.  But,  when  Licinius 
swayed  the  sceptre  of  the  Roman  empire  and 
Lysanias  had  been  appointed  governor  of  Edessa, 
a  persecution  was  again  raised  against  the  Chris- 
tians, and  the  general  danger  threatened  Habib. 
For  he  would  go  about  the  city,  teaching  the 
divine  Scriptures  to  all  he  met  with,  and  cour- 
ageously seeking  to  strengthen  them  in  piety. 
When  this  came  to  the  ears  of  Lysanias,  he  gave 
information  of  it  to  the  Emperor  Licinius.     For 

*  i.e.,  the  anniversary.  — Tr. 

^  In  the  Syriac  account  "  Telzeha:  "  see  p.  69o,5«/rrt.  — Tr. 


he  was  anxious  to  be  himself  entrusted  with  die 
business  of  bringing  the  Christians  to  trial,  aod 
especially  Habib:  for  he  had  never  been  en- 
trusted with  it  before.  The  emperor,  then,  sent 
him  a  letter  and  commanded  him  to  put  Habib 
to  death.  So,  when  Lysanias  had  received  the 
letter,  search  was  made  everywhere  for  Habib^ 
who  on  account  of  his  office  in  the  Church  lived 
in  some  part  of  the  city,  his  mother  and  some 
of  his  relations  residing  with  him.  When  he  got 
intelligence  of  the  matter,  fearing  lest  he  shoold 
incur  punishment  for  quitting  the  ranks  of  mar- 
tyrdom, he  went  of  his  own  accord  and  presented 
himself  to  a  man  who  was  among  the  chief  of 
the  body-guard,  named  Theotecnus,  and  pres- 
ently he  said :  I  am  Habib  for  whom  ye  are 
seeking.  But  he,  looking  kindly  at  him,  said: 
No  one,  my  good  man,  is  as  yet  aware  of  tfaf 
coming  to  me :  so  go  away,  and  look  to  thjr 
safety ;  and  be  not  concerned  about  thy  mother 
nor  about  thy  relations :  for  they  cannot  possibif 
get  into  any  trouble.     Thus  far  Theotecnus. 

But  Habib,  because  the  occasion  was  one  diit 
called  for  martyrdom,  refused  to  yield  to  a  well: 
and  cowardly  spirit  and  secure  his  safety  in  itaf 
underhand  way.  He  replied,  therefore ;  It  ii 
not  for  the  sake  of  my  dear  mother,  nor  for  tk 
sake  of  my  kinsfolk,  that  I  denounce  mjfsdf; 
but  I  have  come  for  the  sake  of  the  confesaoi 
of  Christ  For  lo  1  whether  thou  consent  or  do^ 
I  will  make  my  appearance  before  the  governoi^ 
and  I  will  proclaim  my  Master  Christ  bcfoce 
princes  and  kings.  Theotecnus,  accordiq^i 
apprehensive  that  he  might  go  of  his  own  accord 
to  the  governor,  and  that  in  this  way  he  mighi 
himself  be  in  jeopardy  for  not  having  denounced 
him,  took  Habib  and  conducted  him  to  the 
governor :  Here,  said  he,  is  Habii),  for  whom 
search  has  been  made.  When  Lysanias  learned 
that  Habib  had  come  of  his  own  accoRi  to  the 
contest,  he  concluded  that  this  was  a  mark  oi 
contempt  and  overweening  boldness,  as  if  he  >et 
light  by  the  solemn  dignity  of  the  judicial  sea:: 
and  he  had  him  at  once  put  on  his  trial.  He  in* 
Cfuired  of  him  his  condition  of  life,  his  name,  and 
his  country.  On  his  answering  that  he  was  i 
native  of  the  village  of  Thelsaea,  and  intimating 
that  he  was  a  minister  of  Christ,  the  governor 
immediately  charged  the  martyr  with  not  obey- 
ing the  emperor's  commands.  He  insisted  ilu* 
a  plain  proof  of  this  was  his  refusal  to  offer  in-  j 
cense  to  Jupiter.  To  this  Habib  kept  rephiQs  I 
that  he  was  a  Christian,  and  could  not  forsake 
the  true  God,  or  sacrifice  to  the  lifeless  works  ot 
meti's  hands  which  had  no  sensation.  The  gov-  | 
ernor  hereupon  ordered,  that  his  arms  should  be  ^ 
bound  with  ropes,  and  that  he  should  In?  raided 
up  high  on  a  beam  and  torn  with  iron  claws.^ 

*  Compare  the  **  combs  "  of  the  Syriac,  p.  684,  xw/m. — Tt 


MARTYRDOM  OF  SHAMUNA,  GURIA,  AND  HABIB. 


701 


hanging  up  was  far  more  difficult  to  bear 
t  the  tearing :  for  he  was  in  danger  of  being 
sd  asunder,  through  the  forcible  strain  with 
:h  his  arms  were  stretched  out. 
1  the  meantime,  as  he  was  hanging  up  in 
air,  the  governor  had  recourse  to  smooth 
Is,  and  assumed  the  guise  of  patience.  He, 
ever,  continued  to  threaten  him  with  severer 
shments  unless  he  should  change  his  resolu- 
But  he  said :  No  man  shall  induce  me  to 
ike  the  faith,  nor  persuade  me  to  worship 
ons,  even  though  he  should  inflict  tortures 
s  and  greater.  On  the  governor's  asking 
what  advantage  he  expected  to  gain  from 
ires  which  destroyed  his  whole  '  body,  Habib, 
st's  martyr,  replied:  The  objects  of  our 
rd  do  not  last  merely  for  the  present,  nor  do 
>uisue  the  things  that  are  seen ;  and,  if  thou 
art  minded  to  turn  thy  look  towards  our 
e  and  promised  recompense,  possibly  thou 
even  say  with  Paul :  "  The  sufferings  of  this 
*  are  not  worthy  to  be  compared  with  the 
y  which  is  to  be  revealed  in  us."*  The 
emor  pronounced  his  words  to  be  the  lan- 
ge  of  imbecility ;  and,  when  he  saw  that,  not- 
istanding  all  the  efforts  he  made,  by  turns 
ig  smooth  words  and  assuming  the  part  of 
ence,  and  then  again  threatening  him  and 
lacing  him  with  a  shocking  3  death,  he  could 
in  either  way  prevail  with  him,  he  said,  as  he 
:iounced  sentence  upon  him :  I  will  not  in- 

Scadin^  "  totum  "  for  "  solum."  —  Tk. 
Kom.  viiL  18.  — Tr. 
I-rt,«*bittcr."  — Tr. 


flict  on  thee  a  sudden  and  speedy  death ;  I  will 
bring  on  thy  dissolution  gradually  by  means  of 
a  slow  fire,  and  in  this  way  make  thee  lay  aside 
thy  fierce  and  intractable  spirit.  Thereupon, 
some  wood  was  collected  together  at  a  place 
outside  the  city  on  the  northward,  and  he  was 
led  to  the  pile,  followed  by  his  mother,  and  also 
by  those  who  were  otherwise  by  blood  related  to 
him.  He  then  prayed,  and  pronounced  a  bless- 
ing on  all,  and  gave  them  the  kiss  in  the  Lord ; 
and  after  that  the  wood  was  kindled  by  them, 
and  he  was  cast  into  the  fire ;  and,  when  he  had 
opened  his  mouth  to  receive  the  flame,  he  yielded 
up  his  spirit  to  Him  who  had  given  it.  Then, 
when  the  fire  had  subsided,  his  relatives  wrapped 
him  in  a  costly  piece  of  linen  and  anointed  him 
with  unguents ;  and,  having  suitably  sung  psalms 
and  hymns,  they  laid  him  by  the  side  of  Shamuna 
and  Guria,  to  the  glory  of  the  Father,  and  of 
the  Son,  and  of  the  Holy  Spirit,  who  constitute 
a  Divine  Trinity,  which  cannot  be  divided :  to 
whom  is  due  honour  and  worship  now  and  always, 
and  for  evermore.  Amen.  Such  was  the  close 
of  the  life  of  the  martyr  Habib  in  the  time  of 
Licinius,  and  thus  did  he  obtain  the  privilege  of 
being  laid  with  the  saints,  and  thus  (hd  he  bring 
to  the  pious  rest  from  their  persecutions.  For 
shortly  afterwards  the  power  of  Licinius  waned, 
and  the  rule  of  Constantine  prospered,  and  the 
sovereignty  of  the  Romans  became  his ;  and  he 
was  the  first  of  the  emperors  who  openly  pro- 
fessed piety,  and  allowed  the  Christians  to  live 
as  Christians. 


ANCIENT    SYRIAC    DOCUMENTS. 


MOSES   OF   CHORENE.^ 


HISTORY  OF  ARMENIA. 


REIGN  OF  ABGAR ;  ARMENIA  BECOBffES  COMPLETELY 
TRIBUTARY  TO  THE  ROMANS  ;  WAR  WITH  HEROD'S 
TROOPS  ;   HIS  brother's  son,  JOSEPH,  IS  KILLED. 

Abgar,  son  of  Archam,  ascends  the  throne  in 
the  twentieth  year  of  Archavir,  king  of  the  Per- 
sians. This  Abgar  was  called  Avak-air  (great 
man),  on  account  of  his  great  gentleness  and 
wisdom,  and  also  on  account  of  his  size.  Not 
being  able  to  pronounce  well,  the  Greeks  and  the 
Syrians  called  him  Abgar.  In  the  second  year  of 
his  reign,  all  the  districts  of  Armenia  become 
tributary  to  the  Romans.  A  command  is  given 
by  the  Emperor  Augustus,  as  we  are  told  in  the 
Gospel  of  St.  Luke,  to  number  all  the  people  in 
every  part.  Roman  commissioners,  sent  for  that 
purpose  into  Armenia,  carried  thither  the  statue 
of  the  Emperor  Augustus,  and  set  it  up  in  all 
the  temples.  At  this  very  time,  our  Saviour 
Jesus  Christ,  the  Son  of  God,  came  into  the 
world. 

At  the  same  period  there  was  trouble  between 
Abgar  and  Herod  :  for  Herod  wished  that  his 
statue  should  be  erected  near  to  that  of  Caesar 
in  the  temples  of  Armenia.  Abgar  withstood 
this  claim.  Moreover,  Herod  was  but  seeking  a 
pretext  to  attack  Abgar :  he  sent  an  army  of 
Thracians  and  Germans  to  make  an  incursion 
into  the  country  of  the  Persians,  with  orders  to 
pass  through  the  territories  of  Abgar.  But  Ab- 
gar, far  from  submitting  to  this,  resisted,  saying 
that  the  emperor's  command  was  to  march  the 
troops  into  Persia  through  the  desert.  Herod, 
indignant,  and  unable  to  act  by  himself,  over- 
whelmed with  troubles,  as  a  punishment  for  his 
wicked  conduct  towards  Christ,  as  Josephus  re- 
lates, sent  his  nephew  to  whom  he  had  given 
his  daughter,  who  had  been  married  in  the  first 


instance  to  Ph^ror,  his  brother.  Herod's  Se 
tenant,  at  the  head  of  a  considerable  army,  in 
tened  to  reach  Mesopotamia,  met  Abgar  at  d 
camp  in  the  province  of  Pouknan,  fell  in  i 
combat,  and  his  troops  were  put  to  flight  Soo 
afterwards,  Herod  died :  Archelaus,  his  son, « 
appointed  by  Augustus  ethnarch  of  Judasa. 

IL* 

FOUNDING    OF   THE   TOWN  OF  EDESSA ;  BWET  iC 
COUNT  OF  THE  RACE  OF  OUR   ILLUBUNATOIL 

A  little  while  afterwards,  Augustus  dies,  J 
Tiberius  becomes  emperor  of  the  Romans  ii 
his  stead.  Germanicus,  having  become  CxsMt 
dragging  in  his  train  the  princes  of  the  kingdfli 
of  Archavir  and  of  Abgar,  celebrates  a  triafflpk 
in  respect  of  the  war  waged  with  them,  in  winck 
these  princes  had  killed  Herod's  nephew.  Ab- 
gar, indignant,  forms  plans  of  revolt  and  pff* 
pares  himself  for  combat.  He  builds  a  town® 
the  ground  occupied  by  the  Armenian  amiy« 
observation,  where  previously  the  Euphrates  li» 
been  defended  against  the  attempts  of  ^^^ 
this  new  town  is  called  Edessa.  Abgar  reinorto 
to  it  his  court,  which  was  at  Medzpine,  all  bB. 
gods,  Naboc,  Bel,  Patnicagh,  and  Tarata.  ^^ 
books  of  the  scliools  attached  to  the  tempH 
and  even  the  royal  archives. 

After  this,  Archavir  being  dead,  Ardaches,!* 

son,  reigns  over  the  Persians.     Though  it  is  d* 

!  in  the  order  of  the  histor}'  with  respect  to  tss^- 

nor  even  the  order  according  to  which  we  ^' 


begun  these  annals,  yet,  as  we  are  treating 


d 


*  This  extract  is  taken  from  the  edition,  in  two  volumes,  printed 
at  Paris,  of  which  the  following  is  the  title:  MOlSE  DF.  KHO- 
RtSE,auUurdu  Ve  SiMe  :  HISTOIRE  D'ARMENIE,  thxtk 
ARM^NiEt^  ET  TRADUCTION  Francaise,  avec  notes  explhatives  ft 
Pricis  historigues  sur  fArfHiniet  par  P.  E.  Lb  Vaili-ant  db 
Florival. 

>  Book  iL  chapter  xxvi. 

702 


the  descendants  of  the  king  Archavir,  even » 
the  blood  of  Ardaches  his  son,  we  \iilUoop 
honour  to  these  princes,  place  them,  by  antio* 
pating  the  time,  near  to  Ardaches,  in  order  th» 
the  reader  may  know  that  they  are  of  the  >^ 
race,  of  the  race  of  the  brave  Archag ;  then  *^ 
will  indicate  the  time  of  the  arrival  o\  «^ 
fathers  in  Armenia,  the  Garenians  and  the  y^' 
renians,  from  whom  St.  Gregory  and  the  Ga^ 

3  Chapter  xxviL 


MOSES   OF  CHOEENE. 


MOSES  OF  CHORENE. 


.^ixakoiro  ^o  fiHr'r.K 


i-.-i'.T  i-itt^  '.:-)rfl  Ti:    'iti>i:  tr.tii '.  ■'.•!  f^'fi";  ■■  >I 


'''''^'''}X''1W^X^^  .PQCUMiBNTa, 


:lif!,.  ;,. 


■ "::  .ir,-^  i"^?  -r;j"/'"' 


jsamtx  <f^ '^XBSb  rax  vimvs(;',ti0i!l^gsi>  |y  iitAS.  3aoq&> 


A 
;   0taMn^omfl;!f.dm  nAat,  to  Um  t 

Ot}MeJi«wwvu  Oe&c^'kd  the  Oaioe 
not  near  diem : 
Bat  one  wu  burned;  sod  bcnrdulll 
lotell 
Tlut  the  Fomtfa  Jiirm  k  that  of  Him  wt 
down  into  tite  midst  of  the  fonuc 
Hut  He  mi^  Cuhion  an  ima^  for 
there  along  with  Atf// 1^  the  thie 
He  gireth  a  plan  in  the  fire  to  him  « 
burned, 
That  he  may  be,  instead  of  Him  the 
by  the  side  of  the  conquerors. 

And,  if  of  the  three  the  beauties  be  g 
though  they  were  not  burned. 
How  Bhall  not  this  one,  who  itias  bur 
mingled  with  the  glorious  ? 
If  a  man  have  the  power  either  to  be  bur 
not  to  be  burned. 
Of  this  man,  who  was  burned,  more 
was  the  beauty  than  that  of  the  th 
But,  inasmuch  as  the  Lord  b  the  control 
Oiitigi, 
jEflr  is  to  be  praised,  ^tk  where  He  : 
and  where  He  delivers  up. 

Moreover,  too,  the  will  of  the  three  yih 
not  burned. 
And  of  him  who  was  burned,  is  one  a 
same,  in  this  case  and  in  that ;  * 
And,  had  its  Lord  commanded  the  fire  1 
them, 
£veH  those  three  on  their  part,  bume> 
would  have  bear ; 

■  tit."ha«udtbnc.~— T«. 


714 


A  HOMILY  ON  GURIA  AND  SHAMUNA, 


She  looked  upon  him  while  the  fire  consumed 
his  frame, 
And,  forasmuch  as  his  crown  was  very  noble, 
she  grieved  not 

The  sweet  root  was  thrown  into  the  fire,  upon  the 
coals; 
And  it  turned  to  incense,  and  cleansed  the  air 
fix)m  pollution. 
With  the  fumes  of  sacrifice  had  the  air  been  pol- 
luted, 
And  by  the  burning  of  this  martyr  was  it 
cleansed. 
The   firmament  was  fetid  with  the  exhalations 
from  ■  the  altars ; 
And  there  rose  up  the  sweet  perfiime  of  the 
martyr,  and  it  grew  sweet  thereby. 
And  the  sacrifices  ceased,  and  there  was  peace 
in  the  assemblies ; 
And  the  sword  was  blunted,  that  it  should  no 
more  lay  waste  the  fiiends  of  Christ 

>  Lit  "thencrifioetoC''— Tk. 


With  Sharbil  it  began,  with  Habib  it  coded,  in 
our  land ; 
And  from  that  time'  even  untO  now  not  one 
has  it  slain,  since  he  was  burned. 
Constantine,  chief  of  conquerors,  took  the  em- 
pire, 
And  the  cross  has  trampled  on  the  diadem  d 
the  emperor,  and  is  set  upon  his  head. 
Broken  is  the  lofty  horn  of  idolatry, 
And  firom  the  burning  of  the  martyr  even  im> 
til  now  not  one  has  it  pierced. 
His  smoke  arose,  and  it  became  incense  to  die 
Godhead; 
And  by  it  was  the  air  purged  which  was  tainted 
by  paganism. 
And  by  his  burning  was  the  whole  land  cleansed: 
Blessed  be  he  that  gave  him  a  crown,  and 
glory,  and  a  good  name  ! 

Here  endeth  the  Homfly  on  Habib  die  mff- 
tyr,  composed  by  Mar  Jacob. 

•lit  "from hiiii.''—Tk. 


A  HOMILY  ON  GURIA  AND  SHAMUNA,  COMPOSED  BY  MAR  JACOB. 


Shamuna  and  Guria,  martyrs  who  made  them- 
selves illustrious  in  their  afflictions, 
Have  in  love  required  of  me  to  tell  of  their 
illustrious  deeds. 
To  champions  of  the  feith  the  doctrine  calleth 
me, 
That  I  should  go  and  behold  their  contests 
and  their  crowns. 
Children  of  the  right  hand,  who  have  done  bat- 
tle against  the  left, 
Have  called  me  this  day  to  recite  the  marvel- 
'  lous  tale  of  their  conflicts :  — 

Simple  old  men,  who  entered  into  the  fight  like 
heroes. 
And  nobly  distinguished  themselves  in  the 
strife  of  blood : 
Those  who  were  the  salt  of  otur  land,  and  it  was 
sweetened  thereby. 
And  its  savour  was  restored,  which  had  become 
insipid  through  unbelief: 
Candlesticks  of  gold,  which  were  fiill  of  the  oil 
of  the  crucifixion. 
By  which  was  lighted  up  all  our  region,  which 
had  turned  to  darkness : 
Two  lamps,  of  which,  when  all  the  winds  were 
blowing 
Of  every  kind  of  error,  the  lights  were  not 
put  out : 


Good  labourers,  who  fit)m  the  spring  of  day  la- 
boured 

In  the  blessed  vineyard  of  the  house  of  God 
right  duteously  : 
Bulwarks  of  our  land,  who  became  to  us  as  it 
were  a  defence 
Against  all  spoilers  in  all  the  wars  that  sin<- 
rounded  us : 
Havens  of  peace,  a  place  also  of  retreat  for  all 
that  were  distressed. 
And  a  resting-place  for  the  head  of  every  one 
that  was  in  need  of  succour : 
Two  precious  pearls,  which  were 
An  ornament  for  the  bride  of  my  lord  AbgUi 
the  Aramaean's  son. 

Teachers  they  were  who  practised  their  teadiing 
in  blood. 
And  whose  faith  was  known  by  their  sofierings. 
On  their  bodies  they  wrote  the  story  <rf  the  Son  j 
of  God  .    / 

With  ihe  marks  of  combs  and  scourges  wbick 
thickly  covered  them. 
They  showed  their  love,  not  by  words  of  tbc 
mouth  alone. 
But  by  tortiu^  and  by  the  rending  of  tW 
limbs  asimder.  _ 

For  the  love  of  the  Son  of  God  they  gave  ifP  J- 
their  bodies : 


7i6 


A/HOMILY  OK.GURIA>AND  SHAMUNA. 


noad  of  Aee  it  our  coaaixy^  ai  of  a  ixomuy 
wbich  is  fbD  of  gold : 
Since  wealth  art  thoa  to  vm,  and  a  coveted 
store  wiiich  cannot  be  st6len>hMi  iv. 


-f 


Gnria,  mar^y  staunch  hero  of  our  fiuthi 
Who  ihw  suflke  thee,  to  recount  Ihy  beaniies 
divine? 
Lot  tortures  on  diy  body  are  set  like. gems  of 
beryl, 
And  the  sword  on  thy  neck  like  a  chain  of 

.  ■     cQnice  guNU. 

%y  Uood  upon  thy  fomn  is  a  robe^of  g^oiy  full 

of  beauty,  / 

And  the  scquiging^  thy  back  a  vesture  with 

friuch  the  sun  may  not  compare. 
Radiant  tfaiou  art  and  comely  bf  vntue  of  these 

thy  sufiiBruqK  so  aboundm^ ; 
.   And  req)lendcpt  are  thy  beauties^  because  of 

dM  pains  irfiich  are  iv  severe  upon  diee. 

*         . "  ■  ■ 

Shammia,  our  xidies,  richer  art  dioa  than  the 

rich: 
-    For.Jol  the  rich  stand  at  thy  door,  that  thou 

mayest  relieve  them. 

Small  diy  village,  poor  thy  country :  who,  dien, 

gave  thee 
.   That  lords  of  viDages  and  ddes  should  caort 

thy  favour? 
Lo  1  judc^  in  their  robes  aod  vestments 
Take  dust  fiom  Ay  direshcdd,  as  Ao§tig^  it 

were  the  medicine  of  Hfe. 
The  cross  is  rich,  and  to  its  worshippers  in- 

creaseth  riches ; 
And  its  poverty  despiseth  all  the  riches  of  the 

worid. 

Shamuna  and  Guria,  sons  of  the  poor,  lo  1  at 
your  doors 
Bow  down  the  rich,  that  they  may  receive 
from  you  sufpUesfor  their  wants. 
The  Son  of  God  in  poverty  and  want 

Showed  to  the  world  that  all  its  riches  are  as 
nothing. 
His  disciples y  all  fishermen,  all  poor,  all  weak, 
All  men  of  little    note,  became   illustrious 
throu^  His  £rith. 
One  fisherman,  whose  "village  "  too  was  a  home 
of  fishermen,' 
He  made  chief  over  the  twelve,  yea  head  of 
the  house.* 
One  a  tentmaker,  who  aforetime  was  a  persecutor, 
He  seized  upon,  and  made  him  a  chosen 
vessel  for  the  faith. 

Shamuna  and  Guria  came  from  villages  that  were 

not  wealthy, 
.  And  lo  !  in  a  great  city  became  they  lords ; 

>  i.e./'Bethsuda."  — Til 
•  Or^uewBrd."— Tb. 


And  its  chief.men,  its  jodgeiidMi,  adi 
then:  doors, 
And  they  solicit  dieir  chaiilj  to  h 
wants. 
From  their  confession  of  die  fiuth  of  t 
God 
These  blessed  men  acquired  ridic 
compute. 
Poor  did  He  Himself  beoome,  and 
made  He  rich ; 
And  lo  I  enriched  is  the  whole  creatic 
His  poverty. 

The  chosen  martyrs  did  battle  agunst 
.  Andin  the  confession  of  die  Son  of  I 

they  firm  like  valiant  men. 
They  went  in  and  confessed  Him  I 
judge  with  look  undaunted,' 
That  He  too  mi^t  confess  them 
tliey  confessed  Him,  before  Hi 
There  arose  against  them  the  war  of  p 
a  tempest; 
But  the  cross  was  dieir  helmsman,  ai 
them  on. 
They  were  required  to  sacrifice  to  lifele 
^t  they  departed  not  fix>m  Aeir  \ 
of  the  Son  of  God. 
The  wind  of  idolatry  blew  in  dieur  fisci 
But  they  themselves  were  as  rocks 
agsinst  the  huiricaneii 
Like  a  swift  whiriwind,  error  snatched 
Bttt^  forasmuch  as  they  were  shehei 
crucifixion,  it  hurt  them  not 
The  Evil  One  set  on  all  his  dogs  to 
they  might  bite  them ; 
But,  forasmuch  as  they  had  the  c 
staff,  they  put  them  all  to  flight 

But  who  is  sufficient  to  tell  of  their  co 

Or  their  sufferings,  or  the  rending  a 

their  limbs? 

Or  who  can  paint  the  picture  of  their  cc 

How  they  went  up  fh)m  the  conte 

with  glory  ? 

To  judgment  they  went  in,  but  of  the  j 
took  no  account ; 
Nor  were  they  anxious  what  they  s 
when  questioned. 
The  judge  menaced  tkem^  and  mult 
words  of  threatening ; 
And  recounted  tortures  and  all  kifuL 
tions,  that  he  might  terrify  then 
He  spake  great  words,^  that  by  fiiight  ai 
dation, 
By  menaces  too,  he  might  incline 
sacrifice. 


3  Lit.  "  with  openness  of  countmance.*  —  Tki 

4  liL  *'  fjortny  tlie  image  of  their  gtowm."— I^ 

5  Ut."magnffie(lhiswonls.''~Tk. 


720 


A  HOMILY  ON  GURIA  AND  SHAMUNA. 


Shamuna  and  Guria  gave  up  their  bodies  for  His 
sake 
To  sufferings  and  tortures  and  to  all  the  various 
forms  of  woe." 
At  Him  they  looked  as  He  was  mocked  by 
wicked  men, 
And  thus  did  they  themselves  endure  mockery 
without  a  groan. 

Edessa  was  enriched  by  your  slaughter,  O  blessed 

ones  : 
For  ye  adorned  her  with  your  crowns  and  with 

your  sufferings. 
Her  beauty  are  ye,  her  bulwark  ye,  her  salt 

ye, 

Her  riches  and  her  store,  yea  her  boast  and 
all  her  treasure. 
Faithful  stewards  are  ye :  * 
Since  by  your  sufferings  ye  did  array  the  bride 
in  beauty. 
The  daughter  of  the  Parthians,  who  was  espoused 
to  the  cross,3 
Of  you  maketh  her  boast :  since  by  your  teach- 
ing lo  1  she  was  enlightened. 
Her  advocates  are  ye ;  scribes  who,  though  silent, 
vanquished 
All  error,  whilst  its  voice  was  uplifted  high  in 
unbelief. 

Those  old  men  ^  of  the  daughter  of  the  Hebrews 
were  sons  of  Belial^s 
False  witnesses,  who  killed  Naboth,  feigning 
themselves  to  be  true. 


«  Lit.  "  to  the  forms  (<rx*?^aTtt)  of  all  afflictions."  —  Tr. 

'  This  seems  preferable  to  Cureton's  "  Ye  are  the  stewards  of 
(her)  faith."  The  expression  exactly  corresponds  in  form  to  that  in 
lAike  xvi.  8  (Peshito) :  "  the  steward  of  injustice"  =  '*  die  ux^ust 
steward." 

3  Lit.  "  crucifixion."  —  Tr. 

4  Or  "  ciders."  —  Tr. 

s  By  this  name  the  men  referred  to  (not,  however,  the  elders,  but 
the  two  (alse  witnesses  suborned  by  them^  are  called  m  z  Kings  xxi. 
2o,  13.  The  expression  in  the  text  is  literally  "sods  of  iniquity/' 
and  is  that  used  by  the  Peshita  —  Tr. 


Her  did  Edessa  outdo  by  her  two  old  men  U 
of  beauty. 
Who  were  witnesses  to  the  Son  of  God,  and 
died  like  Naboth. 
Two  were  there,  and  two  here,  old  men ; 
And  these  were  called  witnesses,  and  witnesMS 
those. 
Let  us  now  see  which  of  them  were  witnesses 
chosen  of  God, 
And  which  city  is  beloved  by  reason  of  her  oU 
men  and  of  her  honourable  ones. 
Lo !   the  sons  of  Belial  idio  slew  Naboth  aie 
witnesses; 
And  here  Shamuna  and  Guria,  again,  axe  wi^ 
nesses. 
Let  us  now  see  which  witnesses,  and  which  old 
men. 
And  which  city  can  stand  with  confidence* 
before  G<kL 
Sons  of  Belial  were  those  witnesses  of  that  adul- 
terous woman, 
And  lo !  their  shame  is  all  portrayed  in  tfadr 
names. 
Edessa's  just  and  righteous  old  men,  her  lit* 
nesses. 
Were  like  Naboth,  who  himself  also  was  sfah 
for  righteousness'  sake. 
They  were  not  like  the  two  lying  sons  of  Be&l  ^ 
Nor  is  Edessa  like  Zion,  whidi  also  cmdfrf 
OieLord. 
Like  herself  her  old  men  were  false,  yea  dazed  |^ 
To  shed  on  the  ground  iimocent  blood  wid* 
edly. 
But  by  these  witnesses  here  lo !   the  truth  a 
spoken.  — 
Blessed  be  He  who  gave  us  the  treasore-stae  j  ^ 
of  their  crowns ! 


Here  endeth  the  Homily  on  Guria  and  Sb; 
muna. 


t  * 


• 


6  Or  "  have  an  open  ooantenance."  —  Tr. 


\\  _■ 


\ 


1  ; 


I     -- 


-*f 


722  INTRODUCTION. 


a.  He  thus  introduces  the  treatise  of  Bardesanes : — 

"  Bardesan,  or  Bardesanes,  according  to  one  account,  was  bom  at  Edessa  in  154  a-ix,  and  it  is  soppoiedtbt 
he  died  sometime  between  224  and  23a  Eosebins  says  that  he  flourished  in  the  time  of  Marcos  AnrdiiB.  He 
was  for  some  time  resident  at  the  court  of  Abgar  VI^  King  of  Edessa,  with  whom  he  was  on  i«»tmat»  tenoi 
He  at  first  belonged  to  the  Gnostic  sect  of  the  Valentinians ;  bat  abandoning  it,  he  seemed  to  come  nearer  tk 
orthodox  beliefs.  In  reality,  it  is  said,  he  devised  errours  of  his  own.  He  wrote  manj  works.  Eoscbiai 
attributes  the  work  now  translated,  Tht  Book  of  Laws^  or  On  FaU^  to  Bardesanes.  Many  modem  critics  hate 
come  to  the  conclusion  that  it  was  written  by  a  scholar  of  Bardesanes,  but  that  it  gives  us  the  genuine  opinion 
and  reasonings  of  Bardesanes.  The  question  is  of  interest  in  connection  with  the  Clementine  RectgmHimu^  wtick 
contain  a  large  portion  of  the  work.    The  Syriac  was  first  published  by  Cureton  m  his 


3.  In  introducing  the  Mara  bar  Serapion  and  the  Ambrose^  he  thus  refers  to  his  fiiend 
Dr.  Payne  Smith :  — 

The  text  of  the  two  following  short  pieces*  is  found  in  the  SpidUgium  Syriacum  of  the  late  Dr.  CnRtoL 
This  careful  scholar  speaks  of  the  second  of  these  compositions  as  containing  "  some  very  obscure  passages.* 
The  same  remark  holds  good  also  of  the  first  Dr.  Payne  Smith  describes  them  both  as  **  full  of  difficaltiei.' 
So  ^  as  these  arise  from  errors  in  the  text,  they  might  have  been  removed,  had  I  been  able  to  avail  mp& 
of  the  opportunity  kindly  offered  me  by  Dr.  Rieu,  Keeper  of  the  Oriental  MSS.  at  the  British  Museum,  of  inqtect- 
ing  the  original  MS.    As  it  is,  several  have,  it  is  hoped,  been  successfully  met  by  conjecture. 

To  Dr.  R.  Payne  Smith,  Dean  of  Canterbury,  who^  as  on  two  previous  occasions,  has  most  kindly  ui 
patientiy  afforded  me  hb  valuable  assistance,  I  beg  to  offer  my  very  grateful  acknowledgments. 

B.  P.  PRATTEK. 

<  VoL  xxtv.,  ed.  Edinburgh.    The  latter  wMfimiieilyafCilbed  to  Juidn  Martyr. 
*  The  Ambrose  and  the  S^ra^ioM. 


ANCIENT    SYRIAC    DOCUMENTS. 


BARDESANJ 


THB  BOOR  OP  THE  LAWS  OP  DIVERS  COUNTRIES.* 


SoMs  days  since  we  were  calling^  to  pay  a 
visit  to  our  brother  Shemashgram,  and  Baitiesan 
came  and  found  us  there.  And  when  he  had 
made  inquiries  after  his  health,^  and  ascertained 
that  he  was  well,  he  asked  us,  **  What  were  you 
talking  abput?  fori  heard  your  voice  outside  as 
I  was  coming  in."  For  it  was  his  habit,  when- 
ever he  found  us  talking  about  anything  before 
he  came,s  to  ask  us,  "What  were  you  saying?" 
that  he  might  talk  with  us  about  it 

"  Avida  here,"  said  we  to  him,"  was  sa3dng  to 
Ufi, '  If  God  is  one,  as  ye  say,  and  if  He  is  the 
creator  of  men,  and  if  it  is  His  will  that  you 
should  do  that  which  you  are  commanded,  why 
did  He  not  so'  create  men  that  they  should  not 
be  able  to  do  wrong,  but  should  constantly  be 
doing  that  which  is  right?  for  in  this  way  His 
will  would  have  been  accomplished.' " 

"  Tell  me,  my  son  Avida,"  said  Bardesan  to 
him,  "  why  it  has  come  into  thy  mind  that  the 
God  of  all  is  not  One ;  or  that  He  is  One,  but 
doth  not  will  that  men  should  behave  themselves 
justly  and  uprightly?" 

"  I,  sir,"  said  Avida,  "  have  asked  these  dretk- 
retiy  persons  of  my  own  age,  in  order  that '  they ' 
may  return  me  an  answer." 

**  If,"  said  Bardesan  to  him,  "  thou  wishest  to 
learn,  it  were  for  thy  advantage  to  leam  from 
some  one  who  is  older  than  they ;  but  if  to  teach, 
it  is  not  requisite  for  '  thee '  to  ask  '  them,'  but 
rather  that  diou  shouldst  induce  '  them '  to  ask 
*  thee '  what  they  wish.  For  teachers  are '  asked ' 
questions,  and  ao  not  themselves  ask  them ;  or, 
if  they  ever  do  ask  a  question,  it  is  to  direct 
the  mind  of  the  questioner,  so  that  he  may  ask 


'  Lit.  " Son  of  Daism/*  ficom  a  river  to  called  near  Edessa.— 
Hahn.  [BuddatioD  I.  "  Tlie  Laws  of  Cotmtries"  is  the  title.  For 
"  Various  Countries"  I  have  used  "  Divtrtn 

>  Called  by  Euaebtus,  Hist.  EecL^  it.  30,  7!l#  Di$€ourte  am  FaU 
fO  »tp4  ci^iopfMriM  AUAoYOf).  This  is  more  correct  than  the  tide 
above  gn«n:  the  '*  Laws*^  are  addnced  only  as  Uhtstrations  of  die 
argument  of  the  piece.  The  subject  woud,  howerer,  be  mora 
propeiljr  given  as  ''The  Freedom  oTthe  WiU." 

s  Lit  "  going  in."    Cureton  renden,  **  w 


gomg  in. 
4  Lit.  "fi^tfim.* 
s  Lit  "befiMehim.* 


up. 


Men:  "  ehe  er  kam." 


properly,  and  they  may  know  what  his  desire  is. 
For  it  is  a  good  thing  that  a  man  should  know 
how  to  ask  questions." 

"  For  my  part,"  said  Avida,  "  I  wish  to  leam ; 
but  I  began  first  of  all  to  question  my  brethren 
here,  because  I  was  too  bashful  to  ask  thee." 

"  Thou  speakest  becomingly,"  *  said  Bardesan. 
''  But  know,  nevertheless,  that  he  who  asks  ques- 
tions properly,  and  wishes  to  be  convinced,  and 
approaches  the  way  of  truth  without  contentious- 
ness, has  no  need  to  be  bashful ;  because  he  is 
sure  by  means  of  the  things  I  have  mentioned  to 
please  him  to  whom  his  questions  are  addressed. 
If  so  be,  therefore,  my  son,  thou  hast  any  opin- 
ion of  thy  own  7  respecting  this  matter  about 
which  thou  hast  asked,  tell  it  to  us  all ;  and,  if 
we  too  approve  of  it,  we  shall  express  our  agree- 
ment witii  thee ;  and,  if  we  do  not  approve  of  it, 
we  shall  be  under  obligation  to  show  thee  why  we 
do  not  approve  of  it  But  if  thou  wast  simply 
desirous  of  becoming  acquainted  with  this  sub- 
ject, and  hast  no  opinion  of  thy  own  about  it, 
as  a  man  who  has  but  lately  joined  the  disciples 
and  is  a  recent  inquirer,  I  will  tell  thee  respect- 
it^  it;  so  that  thou  mayest  not  go  from  us  empty 
away.  If,  moreover,  thou  art  pleased  with  those 
things  which  I  shall  say  to  thee,  we  have  other 
things  besides  to  tell  thee  ^  concerning  this  mat- 
ter ;  but,  if  thou  art  not  pleased,  we  on  our  part 
shall  have  stated  our  views  without  any  personal 
feeling." 

''  I  too,"  said  Avida, "  shall  be  much  gratified  ^ 
to  hear  and  to  be  convinced :  because  it  is  not 
from  another  that  I  have  heard  of  this  subject, 
but  I  have  spoken  of  it  to  my  brethren  here 
out  of  my  own  mind ;  and  they  have  not  cared* 
to  convince  me;  but  they  say,  'Only  believe, 

'  The  word  used  is  formed  from  the  Greek  cwviittdrMC.  [Here 
observe  what  IS  said  (in  Eluddadon  L)  bx  NUdke  oo  ihe  Hdlenuation 
theory  of  Mommaen,  with  reference  to  this  very  work;  p.  74a,  infra.\ 

1  Lit.  **  hast  anything  in  thy  mind." 

*  LiL  "  thera  are  for  thee  other  things  also." 


9  ^^  is  here  siibsdtnted  far  the  X|)  of  the  text,  which 


no 


m 


730 


BARDESAN. 


"  I  have  read  books  of  astrology," '  said  Avida, 
''  but  I  do  not  know  which  are  those  of  the  Baby- 
lonians and  which  those  of  the  Egyptians." 

"  The  teaching  of  both  countries,"  said  Bar- 
desan,  "  is  the  same." 

"  It  is  well  known  to  be  so,"  said  Avida. 

"  Listen,  then,"  said  Bardesan,  "  and  observe, 
that  that  which  the  stars  decree  by  their  Fate 
and  their  portions  is  not  practised  by  all  men 
alike  who  are  in  all  ^rfs  of  the  earth.  For 
men  have  made  laws  for  themselves  in  various 
countries,  in  the  exercise  of  that  freedom  which 
was  given  them  by  God :  forasmuch  as.  this  gift 
is  in  its  very  nature  opposed  to  that  Fate  ema- 
nating from  the  Potentates,  who  assume  to  them- 
selves that  which  was  not  given  them.  I  will 
begin  my  enumeration  of  these  lawsy  so  far  as  I 
can  remember  them^  from  the  East,  the  begin- 
ning of  the  whole  world :  — 

**Laws  of  the  Seres. — The  Seres  have  laws 
forbidding  to  kill,  or  to  commit  impurity,  or  to 
worship  idols ;  and  in  the  whole  of  Serica  there 
are  no  idols,  and  no  harlots,  nor  any  one  that 
kills  a  man,  nor  any  that  is  killed :  although  they, 
like  other  men,  are  bom  at  all  hours  and  on  all 
days.  Thus  the  fierce  Mars,  whensoever  he  is 
*  posited  *  in  the  zenith,  does  not  overpower  the 
freedom  of  the  Seres,  and  compel  a  man  to  shed 
the  blood  of  his  fellow  with  an  iron  weapon; 
nor  does  Venus,  when  posited  with  Mars,  com- 
pel any  man  whatever  among  the  Seres  to  con- 
sort with  his  neighbour's  wife,  or  with  any  other 
woman.  Rich  and  poor,  however,  and  sick  peo- 
ple and  healthy,  and  rulers  and  subjects,  are 
there :  because  such  matters  are  given  into  the 
power  of  the  Governors. 

"  Zmws  of  the  Brahmans  who  are  in  India,  — 
^gain,  among  the  Hindoos,  the  Brahmans,  of 
whom  there  are  many  thousands  and  tens  of 
thousands,  have  a  law  forbidding  to  kill  at  all,  or 
to  pay  reverence  to  idols,  or  to  commit  impurity, 
or  to  eat  flesh,  or  to  drink  wine ;  and  among 
i  these  people  not  one  of  these  things  ever  takes 
place.  Thousands  of  years,  too,  have  elapsed, 
during  which  these  men,  lo !  have  been  gov- 
erned by  this  law  which  they  made  for  them- 
selves. 

"  Another  Law  which  is  in  India,  — There  is 
also  another  law  in  India,  and  in  the  same  zone,  ^ 
i)revailing  among  those  who  are  not  of  the  caste  3 
T)f  the  Brahmans,  and  do  not  embrace  their 
(teaching,  bidding  them  serve  idols,  and  commit 
impurity,  and  kill,  and  do  other  bad  things, 
which  by  the  BnJimans  are  disapproved.  In 
the  same  zone  of  India,  too,  there  are  men  who 
are  in  the  habit  of  eating  the  flesh  of  men,  just 

'  Lit. "  Ghakbuna." 

*  TKe  Greek  c\&|fMi,  deaodng  one  of  the  seven  belts  (see  p.  voa, 
^«>'«-'^  iMo  which  the  earth's  latitude  was  said  to  be  dtnded.    The 


as  all  other  nations  eat  the  flesh  of 
Thus  the  evil  stars  have  not  compelled  d 
mans  to  do  evil  and  impure  things;  i 
the  good  stars  prevailed  on  the  rest  of  t 
doos  to  abstain  from  doing  evil  things ;  ; 
those  stars  which  are  well  '  located  *  in 
gions  which  properly  belong  to  them,^ 
the  signs  of  the  zodiac  favourable  to  a 
disposition,^  prevailed  on  those  who  eat 
of  men  to  abstain  from  using  this  foul  an 
inable  food. 

"  Laws  of  the  Persians. — The  Persiai 
have  made  themselves  laws  permitting 
take  as  wives  their  sisters,  and  their  d 
and  their  daughters'  daughters ;  and  t 
some  who  go  yet  further,  and  take  e\ 
mothers.  Some  of  these  said  Persians 
tered  abroad,  away  from  their  country, 
found  in  Media,  and  in  the  country  of 
thians,^  and  in  Egypt,  and  in  Phrygia  < 
called  Magi)  ;  and  in  all  the  countries  a 
in  which  they  are  founds  they  are  govt 
this  law  which  was  made  for  their  ^thc 
we  cannot  say  that  for  all  the  Magi,  an( 
rest  of  the  Persians,  Venus  was  posited 
Moon  and  with  Saturn  in  the  house  o 
in  her  portions,  while  the  aspect  of  ft 
toward  them.'  There  are  many  places 
the  kingdom  of  the  Parthians,  where  i 
their  wives,  and  their  brothers,  and  their  i 
and  incur  no  penalty ;  while  among  the 
and  the  Greeks,  he  that  kills  one  of  the« 
capital  punishment,  the  severest  of  pena 

"  Laws  of  the  Geli,  —  Among  the  ( 
women  sow  and  reap,  and  build,  and  pei 
the  tasks  of  labourers,  and  wear  no  rail 
colours,  and  put  on  no  shoes,  and  use  n 
ant  ointments  ;  nor  does  any  one  find  fa 
them  when  they  consort  with  strangers, 
tivate  intimacies  with  their  household 
But  the  husbands  of  these  Gelae  are  dre 
garments  of  colours,  and  ornamented  wi 
and  jewels,  and  anoint  themselves  with  \ 
ointments.  Nor  is  it  on  account  of  any 
nacy  on  their  part  that  they  act  in  this  n 
but  on  account  of  the  law  which  has  beei 
for  them  :  in  fact,  all  the  men  are  fond  ol 
ing  and  addicted  to  war.  But  we  cane 
that  for  all  the  women  of  the  Geli  Ven 
posited  in  Capricorn  or  in  Aquarius,  in  J 
tion  of  ill  luck ;  nor  can  we  possibly  say  t 
all  the  CJeU  Mars  and  Venus  were  f<)s: 


4  That  is,  their  own  "  houses.**  as  below.  Each  home  ti 
the  heavenly  bodies  as  its  "  lord,"  who  was  stroofer.  or  b 
cated "  in  hts  own  house  than  in  any  other.  Al^  ol  t* 
equally  strong  in  other  respects,  that  whkh  was  in  the  sti(«( 
was  the  stronger.  The  strength  of  the  houses  was  (kteros 
order  in  which  they  rose,  the  strongest  being  that  about  to  i 
was  called  the  ascendant. 

5  lit.  "  the  signs  of  humanity." 

6  llie  text  adds  o^l*AOe. 

7  lit.  "  while  Man  was  witness  to 


734 


BARDESAN, 


stand  it  by  strength,  but  by  wickedness  and 
enor.  And  this  may  go  on  for  a  little  while, 
because  He  is  kind  and  forbearing  towazxis  all 
beings  that  exist/  so  as  to  let  them  remain  as 
they  are,  and  be  governed  by  their  own  will, 
whilst  notwithstancSng  they  are  held  in  check  by 
the  works  which  have  b^n  done  and  by  the  ar- 
rangements which  have  been  made  for  dieir  help. 
For  this  well-ordered  constitution  of  things*  and 
this  government  which  have  been  instituted,  and 
the  intermingling  of  one  with  another,  serve  to 
repress  the  violence  of  ^se  beings,'  so  that  they 
should  not  inflict  harm  on  one  another  to  tht  fuU, 
nor  yet  to  the  full  suffer  harm,  as  was  the  case 
with  them  before  the  creation  of  the  worid.  A 
time  is  also  coming  when  Ms  propensity  to  inflict 
harm  which  still  remains  in  them  shall  be  brought 
to  an  end,  through  the  teaching  which  shall  be 
given  them  amidst  intercourse  of  another  kind. 
And  at  the  establishment  of  that  new  world  all 
evil  commotions  shall  cease,  and  all  rebellions 
terminate,  and  the  foolish  shall  be  convinced, 
and  all  deficiencies  shall  be  filled  up,  and  there 
shall  be  quietness  and  peace,  throu^  the  gift  of 
the  Lord  of  all  existing  beings." 

Here  endeth  the  Book  of  the  Laws  of  Coun- 
tries.   


Bardesan,  therefore,  an  aged  man,  and  one 
celebrated  for  his  knowledge  of  events,  wrote, 
in  a  certain  work  which  was  composed  by  him, 
concerning  the  synchronisms^  with  one  another 


s  Lit.  "  aU  natures." 
a  Lit.  "  this  ofder." 
S  Lit.  "  natures."* 
4  The  Greek  ovvotei. 


of  die  lonunaries  of  heaven,  speaking  as  fel- 
lows s — 

Two  revolutions  of  Satum,^  60  years; 
5  revolutions  of  Jupiter,  60  years ; 
40  revolutions  of  Mars,  60  years ; 
60  revolutions  of  the  Skm,  60  years ; 
72  revolutions  of  Venus,  60  years ; 
150  revolutions  of  Mercury,  60  years ; 
720  revolutions  of  the  Moon,  fy>  years. 

And  this,"  says  he,  ''is  one  synchronism  of  them 
all ;  that  is,  the  time  of  one  such  synchronism 
of  them.  So  that  from  hence  it  appears  tiuU  to 
complete  100  such  synchronisms  &ere  will  be 
required  six  thousands  of  years.    Thus :  — 

200  revolutions  of  Saturn,  six  thousands  of 

years; 
500  revolutions  of  Jupiter,  6  thousands  of 

years; 
4  thousand  revolutions  of  Mars,  6  thoonndi 

of  years ; 
Six  thousand  revolutions^of  the  Son,  6  dioo- 

sands  of  years ; 
7  thousand  and  200  revolutions  of  Venas^  h 

thousands  of  years ; 
12  thousand  revolutions  of  Mercoiy,  6  thou- 
sands of  years ; 
72  thousand  revolutions  of  the  Moon,  6  tiioo- 

sands  of  years." 

Hiese  things  did  Bardesan  thus  compote  vhei 
desiring  to  show  that  this  world  would  stand 
only  six  thousands  of  years. 

S  The  fiv«planett  are  called  by  their  Gteeknamet^Kp^MCfCVi^ 


c 


I. 


A  LETTER  OP  MARA, 


737 


Hf  therefore,  thou  shalt  behave  with  under- 
standing>  and  ^lalt  diligently  watch  over  thy  con- 
ducty  God  will  not  refrain  frx)m  helping  thee,  nor 
men  from  loving  thee. 

Let  that  which  thou  art  able  to  acquire  suffice 
thee ;  and  if,  moreover,  thou  art  able  to  do  with- 
out property,  thou  shalt  be  called  blessed,  and 
no  man  whatsover  shall  be  jealous  of  thee. 

And  remember  also  this,  that  nothing  will  dis- 
turb thy  life  very*  greatly,  except  ii  be  Af  l&oe  of 
gain ;  and  that  no  man  after  his  death  is  called 
an  owner  of  property :  because  it  is  by  the  de- 
sire of  this  that  weak  men  are  led  captive,  and 
they  know  not  that  a  man  dwells  among  his  pos- 
sessions only  in  the  manner  of  a  chance-comer, 
and  they  are  haunted  with  fear  because  these 
possessions  are  not  secured  to  them:  for  they 
have  abandoned  that  which  is  their  own,  and 
seek  that  which  is  not  theirs. 

What  are  we  to  say,  when  the  wise  are  dragged 
by  force  by  the  hands  of  tyrants,  and  their  wis- 
dom is  deprived  of  its  freedom '  by  slander,  and 
they  are  plundered  for  their  superior  intelligence, 
without  the  opportunity  of  making  a  defence  ? 
TTiey  are  not  wholly  to  be  pitied.  For  what  bene- 
fit did  the  Athenians  obtain  by  putting  Socrates 
to  death,  seeing  that  they  received  as  retribution 
for  it  famine  and  pestilence  ?  Or  the  people  of 
Samos  by  the  burning  of  Pythagoras,  seeing  that 
in  one  hour  the  whole'  of  their  country  was 
covered  with  sand?  Or  the  Jews  by  the  murder 
of  their  Wise  King,  seeing  that  from  that  very 
time  their  kingdom  was  driven  am^yfrom  them  ? 
For  with  justice  did  God  grant  a  recompense  to 
the  wisdom  of  all  three  of  them..  For  the  Athe- 
nians died  by  famine ;  and  the  people  of  Samos 
were  covered  by  the  sea  without  remedy ;  and 
the  Jews,  brought  to  desolation  and  expelled  from 
their  kingdom,  are  driven  away  into  every  land. 
Nay^  Socrates  did  "  not "  die,  because  of  Plato ; 
nor  yet  Pythagoras,  because  of  the  statue  of 
Hera ;  nor  yet  the  Wise  King,  because  of  the 
new  laws  wluch  he  enacted. 

Moreover  I,  my  son,  have  attentively  observed 
mankind,  in  what  a  dismal  state  of  ruin  they  are. 
And  I  have  been  amazed  that  they  are  not  utterly 
prostrated  3  by  the  calamities  which  surround 
them,  and  ^at  even  their  wars  ^  are  not  enough 
for  them,  nor  the  pains  they  endure^  nor  the  d^- 
eases,  nor  the  deadi,  nor  the  poverty ;  but  thaty 
like  savage  beasts,  they  must  needs  rush  upon 
one  another  in  their  enmity,  /ryi«(g^  which  of  them 

>  Lit., "  nude  capthre." 

*  For  oi^^bSiO  read  OL^^fi. 

>  No  Teib  is  finmd  in  the  leziooos  to  wUch  0  itn^  4»|  can  be 

referred.    It  may  pcifaapt  be  Kahtaphd  of  «  fwb  (jo,  cognate  with 
>,"tobebenL'» 

4  For  \a^  leMi  \ay^ 


shall  inflict  the  greater  mischief  on  his  fellow. 
For  they  have  broken  away  from  the  bounds  of 
truth,  and  transgress  all  honest  laws,  because 
they  are  bent  on  fulfilling  their  selfish  desires ; 
for,  whensoever  a  man  is  eagerly  set  on  obtaining 
that  which  he  desires,  how  is  it  possible  that  he 
should  fitiy  do  that  which  it  behoves  him  to  do  t 
and  they  acknowledge  no  restraint,5  and  but  sel- 
dom stretch  out  their  hands  towards  truth  and 
goodness,  but  in  their  manner  of  life  behave  like 
the  deaf*  and  the  blind.  Moreover,  the  wicked 
rejoice,  and  the  righteous  are  disquieted.  He 
that  has,  denies  that  he  has;  and  he  that  has 
not,  struggles  to  acquire.  The  poor  seek  helpy 
and  the  rich  hide  their  wealthy  and  every  man 
laughs  at  his  fellow.  Those  that  are  drunken 
are  stupefied,  and  those  that  have  recovered 
themselves  are  ashamed.^  Some  weep,  and  some 
sing ;  and  some  laugh,  and  others  are  a  prey  to 
care.  They  rejoice  in  things  evil,  and  a  man 
that  speaks  the  truth  they  despise. 

Should  a  man,  then,  be  surprised  when  the 
world  is  seeking  to  wither  him  with  its  scorn, 
seeing  that  they  and  he  have  not  one  and  the 
same  manner  of  life  ?  "  These  "  are  the  things  for 
which  they  care.  One  of  them  is  looking  for- 
ward to  the  time  when  in  battle  he  shall  obtain 
the  renown  of  victory ;  yet  the  valiant  perceive 
not  by  how  many  foolish  objects  of  desire  a  man 
is  led  captive  in  the  world.  But  would  that  for 
a  little  while  self-repentance  visited  them  !  For, 
while  victorious  by  their  bravery,  they  are  over- 
come by  the  power  of  covetousness.  For  I 
have  made  trial  of  men,  and  with  this  result : 
that  the  one  thing  on  which  they  are  intent,  is 
abundance  of  riches.  Therefore  also  it  is  that 
they  have  no  settled  purpose ;  but,  through  the 
instabiUty  of  their  minds,  a  man  is  of  a  sudden 
cast  down  from  his  elation  of  spirit  to  be  swal- 
lowed up  with  sadness.  They  look  not  at  the 
vast  wealth  of  eternity,  nor  consider  that  every 
visitation  of  trouble  is  conducting  us  all  alike  to 
the  same  final  period.  For  they  are  devoted  to 
the  majesty  of  the  belly,  that  huge  blot  on  ^ 
character  of  the  vicious. 

Moreover,  as  regards  this  letter  which  it  has 
come  into  my  mind  to  write  to  thee,  it  is  not 
enough  to  read  it,  but  the  best  thing  is  diat  it 
be  put  in  practice.*  For  I  know  for  myself 
that  when  thou  shalt  have  made  experiment  of 

9  Or  *'  moderatioa." 

6  Curetoo:  "dumb."    The  word  |^|^  has  both  senses. 
»  Or  "penitent" 

'  So  Dr.  Payne  Smith,  who  is  inclined  to  take  OLS  >e|.Q^  in 
the  sense,  "  It  goes  before,  it  is  best,  with  respect  to  it."  Cureton 
translates,  "  it  should  also  proceed  to  practice,"  joining  )ooiJ  with 
the  participle  just  mentioned;  whereas  Dr.  Smith  connects  it  with 
||  nSo?.  thus;  "but  that  it  should  be  >w/ la  practice  is  best  with 
reqtect  to  it." 


738 


A  LETTER  OF  MARA. 


this  mode  of  life,  it  will  be  very  pleasant  to 
thee,  and  thou  wilt  be  free  from  sore  vexation ; 
because  it  is  only  on  account  of  children  that 
we  tolerate  riches.' 

Put,  therefore,  sadness  away  from  thee,  O 
most  beloved  of  mankind,  —  a  thing  which  never 
in  anywise  benefits  a  man  ;  and  drive  care  away 
from  thee,  which  brings  with  it  no  advantage 
whatsoever.  For  we  have  no  resource  or  skill 
that  can  avail  us  —  nothing  but  a  great  mind 
able  to  cope  with  the  disasters  and  to  endure  the 
tribulations  which  we  are  always  receiving  at  the 
hands  of  the  times.  For  at  these  things  does  it 
behove  us  to  look,  and  not  only  at  those  which 
are  fraught  with  rejoicing  and  good  repute. 

Devote  thyself  to  wisdom,  the  fount  of  all 
things  good,  the  treasure  that  faileth  not.  There 
shalt  thou  lay  thy  head,  and  be  at  ease.  For 
this  shall  be  to  thee  father  and  mother,  and  a 
good  companion  for  thy  life. 

Enter  into  closest  intimacy  with  fortitude  and 
patience,  those  virtues  which  are  able  successfully 
to  encounter  the  tribulations  that  befall  feeble 
men.  For  so  great  is  their  strength,  that  they 
are  adequate  to  sustain  hunger,  and  can  endure 
thirst,  and  mitigate  every  trouble.  With  toil, 
moreover,  yea  even  with  dissolution,  they  make 
right  merry. 

To  these  things  give  diligent  attention,  and 
thou 'shalt  lead  an  untroubled  life,  and  I  also 
shall  have  comfort,*  and  thou  shalt  be  called 
"  the  delight  of  his  parents." 

For  in  that  time  of  yore,  when  our  city  was 
standing  in  her  greatness,  thou  mayest  be  aware 
that  against  many  persons  among  us  abomi- 
nable words  were  uttered  ;  but  for  ourselves,^  we 
acknowledged  long  ago  that  we  received  love, 
no  less  than  honour,  to  the  fullest  extent  from 
the  multitude  of  her  people  :  it  was  the  state  of 
the  times  o?ily  that  forbade  our  completing  those 
things  which  we  had  resolved  on  doing.*  And 
here  also  in  the  prison-house  we  give  thanks  to 
God  that  we  have  received  the  love  of  many : 
for  we  are  striving  to  our  utmost  to  maintain  a 
life  of  sobriety  and  cheerfulness ;  5  and,  if  any 

*  This  appears  to  show  that  the  life  of  learned  seclusion  which 
he  has  been  recommendine  is  one  of  celibacy  —  monasticism. 

2  Or,  "  and  thou  shalt  oe  to  me  a  comfort/'  as  Curcton. 

3  That  is, "myself." 

<  Such  appears  to  be  the  sense  of  this  obscure  passage.  The 
literal  rendering  is,  "  We  acknowledged  of  old  that  we  received  equal 
love  and  honour  to  the  fullest  extent  from  her  multitude  "  (or,  from 
her  greatness) ;  "  but  the  time  forbade  our  completing  those  things 
which  were  already  accomplished  in  our  mind."  What  things  he 
refers  to  (for  his  words  seem  to  have  a  particular  reference)  is  not 
clear.  The  word  rendered  "greatness," or  "  multitude,"  is  in  reality 
two  words  in  pointeli  mss.  Here  it  does  not  appear,  except  from  the 
sense,  which  is  intended. 

s  Lit.,  "  We  are  putting  ourself  to  the  proof  to  see  how  far  we 
can  stand  in  wisdom,"  etc. 


one  drive  us  by  force,  he  will  but  be  bearing  pub- 
lic testimony  against  himself,  that  he  is  estranged 
from  all  things  good,  and  he  will  receive  disgrace 
and  shame  from  the  foul  mark  of  shame  that  is 
upon  him.  For  we  have  shown  our  truth  —  that 
truth  which  in  our  now  ruined  kingdom  we  pos- 
sessed not.^  But,  if  the  Romans  shall  permit  us 
to  go  back  to  our  own  country,  as  called  upon  by 
justice  and  righteousness  to  do^  they  will  be  act- 
ing like  humane  men,  and  will  earn  the  name  of 
good  and  righteous,  and  at  the  same  time  wUl 
have  a  peaceful  country  in  which  to  dwell :  for 
they  will  exhibit  their  greatness  when  they  shall 
leave  us  free  men,  and  we  shall  be  obedient  to 
the  sovereign  power  which  the  time  has  allotted 
to  us.  But  let  them  not,  like  tyrants,  drive  us 
as  though  we  were  slaves.  Yet,  if  it  has  been 
already  determined  what  shall  be  done,  we  shall 
receive  nothing  more  dreadful  than  the  peaceful 
death  which  is  in  store  for  us. 

But  thou,  my  little  son,  if  thou  resolve  dili- 
gently to  acquaint  thyself  with  these  things,  fiist 
of  all  put  a  check  on  appetite,  and  set  limits 
to  that  in  which  thou  art  induing.  Seek  the 
power  to  refrain  from  being  angry ;  and,  instead 
of  yielding  to  outbursts  of  passion,  listen  to  dit 
promptings  of  kindness. 

For  myself,  what  I  am  henceforth  solidtoo 
about  is  this  —  that^  so  far  as  I  have  recoDectioas 
of  the  pas tf  I  may  leave  behind  me  a  book  r*f- 
taining  them,  and  with  a  prudent  mind  finish  the 
journey  which  I  am  appointed  to  take^  and  d^ 
part  without  suffering  out  of  the  sad  afHictioos 
of  the  world.     For  my  prayer  is,  that  I  may  re- 
ceive my  dismissal ;  and  by  what  kind  of  death 
concerns  me  not.     But,  if  any  one  should  be 
troubled  or  anxious  about  this^  I  have  no  counsel 
to  give  him :  for  yonder,  in  the  dwelling-place 
of  all  the  world,  will  he  find  us  before  him. 


One  of  his  friends  asked  Mara,  son  of  Sera- 
pion,  when  in  bonds  at  his  side  :  "  Nay,  by  thy 
life,  Mara,  tell  me  what  cause  of  laughter  thou 
hast  seen,  that  thou  laughest."  "  I  am  laughing." 
said  Mara,  "  at  Time ;  ^  inasmuch  as,  althougn 
he  has  not  borrowed  any  evil  from  me,  he  is  pay- 
ing me  back." 

Here  endeth  the  letter  of  Mara,  son  of  Sen- 
pion. 


6  "This  b  a  very  hopdess  passage.  .  .  .  PfeAaps  the  coda  bs 

— Lm^QJ0i  *  the  kingdom  of  our  ruin/  Lc,  the  ruined  coo«nr  ° 

which  we  used  to  dwell.  For  possibly  it  refers  to  what  be  to*  **" 
before  about  the  ruined  greatness  of  his  city,  captured  by  the  R***^ 
I  suppose  Mara  was  a  Persian."  —  Db.  Paykb  SiiniL 

7  Or,**  the  time." 


ANCIENT    SYRIAC    DOCUMENTS. 


AMBROSE.' 


RIAL*  which  Ambrose,  a  chief  man  of 
x)te :  who  became  a  Christian,  and  all 
^nators  raised  an  outcry  against  him ; 
1  fh>m  them,  and  wrote  and  pointed 
n  all  their  foolishness, 
ig  his  discourse,'  he  answered  and 

ot,  men  of  Greece,  that  my  separation 
customs  has  been  made  without  a  just 
•  reason.  For  I  acquainted  myself  with 
sdom,  consisting  of  poetry,  of  oratory, 
)hy ;  and  when  I  found  not  there  any- 
*abU  to  what  is  right,  or  that  is  worthy 
ne  nature,  I  resolved  to  make  myself 
[  with  the  wisdom  of  the  Christians  also, 
n  and  see  who  they  are,  and  when  they 
rise,  and  what  is  the  nature  of  t\m  new 
e  wisdom  of  theirs,^  or  on  what  good 
t  who  are  imbued  with  it  rely,  that  they 
that  which  is  true. 

Greece,  when  I  came  to  examine  the 
writings,  I  found  not  any  folly  s  in  them, 
und  in  the  celebrated  Homer,  who  has 
iming  the  wars  of  the  two  trials :  * 
3f  Helen,  many  of  the  Greeks  perished 
vay  from  their  beloved  home."^  For, 
we  are  told  *  concerning  Agamemnon 
that  by  reason  of  the  foolishness  of 
r  Menelaus,  and  the  violence  of  his 


e  has  mtsch  in  common  with  the  DUcourst  to  tkt 
r  rp^t'EAAiivaf),  ascribed  by  many  to  Justin,  which  is 
A.  L  pp.  971-073  of  this  senes.  Two  thin^  seem  to 
That  neither  of  the  two  pieces  is  the  origmal  compo> 
contains  something  not  found  in  the  other ;  (a)  That  the 
.  Greek :  ibr  the  Syriac  has  in  some  instanora  evidently 
lie  Greek, 
k  itvoii-vinLara, 

I  in  the  beginning  of  his  words.** 
U  is  the  newness  and  strangjeness  of  h.** 
also  means  "  sin;  **  and  this  notion  is  the  more  promi- 
in  what  follows. 

cult  to  assign  any  satisfactory  meaning  to  the  word 
hich  appears,  however,  to  be  the  reading  of  the  MS., 

ndeavours  to  justify  the  rendering  given.  *'  Calamities," 
d  will  also  heax.  seons  no  easier  of  explanation.  If  we 
ie  meaning  to  be  "  nations'*  (natiffngs),  a  word  simi- 
that  found  m  the  text,  explaining  it  of  heathen  peoples, 
.  Testullian,  De  idol.,  aa,  "  per  deos  nationum"),  this 
neet  the  difficulty.  But  diere  is  no  trace  in  this  com- 
//M  influence:  if  a  foreign  word  smM^  be  used,  we  should 
)ected  the  Greek  iBvn, 

ry  say. 


madness,  and  the  uncontrollable  nature  of  his  pas- 
sion, he  resolved  to  go  and  rescue  Helen  from 
the  hands  of  a  certain  leprous  9  shepherd ;  and 
afterwards,  when  the  Greeks  had  become  victo- 
rious in  the  war,  and  burnt  cities,  and  taken  wo- 
men and  children  captive,  and  the  land  was  filled 
with  blood,  and  the  rivers  with  corpses,  Agamem- 
non himself  also  was  found  to  be  taken  captive 
by  his  passion  for  Briseis.  Patroclus,  again,  we 
are  told,  was  slain,  and  Achilles,  the  son  of  the 
goddess  Thetis,  mourned  over  him ;  Hector  was 
dragged  along  the  ground,  and  Priam  and  Hecuba 
together  were  weeping  over  the  loss  of  their  chil- 
dren ;  Astyanax,  the  son  of  Hector,  was  thrown 
down  from  the  walls  of  Ilion,  and  his  mother 
Andromache  the  mighty  Ajax  bore  away  into  cap- 
tivity ;  and  that  which  was  taken  as  booty  was 
after  a  little  while,  all  squandered  in  sensual  in- 
dulgence. 

Of  the  wiles  of  Odysseus  the  son  of  Laertes, 
and  of  his  murders,  who  shall  tell  the  tale  ?  For 
of  a  hundred  and  ten  suitors  did  his  house  in 
one  day  become  the  grave,  and  it  was  filled  with 
corpses  and  blood.  He,  too,  /'/  was  that  by  his 
wickedness  gained  the  praises  of  men,  because 
through  his  pre-eminence  in  craft  he  escaped 
detection ;  he,  too,  //  was  who,  you  say,  sailed 
upon  the  sea,  and  heard  not  the  voice  of  the 
Sirens  only  because  he  stopped  his  ears  with  wax.'° 

The  famous  Achilles,  again,  the  son  of  Peleus, 
who  bounded  across  the  river,  and  routed  '*  the 
Trojans,  and  slew  Hector,  —  this  said  hero  of 
yours  became  the  slave  of  Philoxena,  and  was 
overcome  by  an  Amazon  as  she  lay  dead  and 
stretched  upon  her  bier ;  and  he  put  off  his  ar- 
mour, and  arrayed  himself  in  nuptial  garments, 
and  finally  fell  a  sacrifice  to  love. 


9  It  has  been  proposed  to  substitute  in  the  Greek  copy  Aisropov, 
dainty,"  for  Atirpot;.    But  the  Syriac  confirms  the  MS.  reatung. 

The  term  is  thought  to  be  expressive  of  the  contempt  in  which  shep- 
herds were  held.    See  vol.  i.  p.  aji,  note  x. 

10  In  the  Greek  this  is  adduced  as  an  evUenoe  of  hit  weakness: 
"  because  he  was  unable  to  stop  his  ears  by  ku  self-control 
(^pom^ct)." 

"  ^1^^^  t^  reading  of  the  text,  which  can  only  mean  "  Bed," 
is  manifestly  bcorrect    The  Aphel  of  this  veib,  >  **iMi  "  caused 


«< 


to  fl^,**  is  suggested  by  Dr.  Payne  Smith,  who  also  proposes 
"  exstirpavit." 

739 


740 


AMBROSE, 


I 


Thus  much  concerning  your  great  "  men 


»» I 


and  thou,  Homer,  hadst  deserved  forgiveness,  if 
thy  silly  story-telling  had  gone  so  far  only  as  to 
prate  about  men,  and  not  about  the  gods.  As  for 
what  he  says  about  the  gods,  I  am  ashamed  even 
to  speak  of  it :  for  the  stories  that  have  been  in- 
vented about  them  are  very  wicked  and  shock- 
ing \  passing  strange,'  too,  and  not  to  be  believed ; 
and,  if  the  truth  must  be  told,3  fit  only  to  be 
laughed  at.  For  a  person  will  be  compelled  to 
laugh  when  he  meets  with  them,  and  will  not  be- 
lieve them  when  he  hears  them.  For  Ihink  of 
gods  who  did  not  one  of  them  observe  the  laws 
of  rectitude,  or  of  purity,  or  of  modesty,  but 
were  adulterers,  and  spent  their  time  in  de- 
bauchery, and  yet  were  not  condemned  to  death, 
as  they  ought  to  have  been  ! 

Why,  the  sovereign  of  the  gods,  the  very 
"  father  of  gods  and  men,"  not  only,  as  ye  say, 
was  an  adulterer  (this  was  but  a  light  thing),  but 
even  slew  his  own  father,  and  was  a  paederast. 
I  will  first  of  all  speak  of  his  adultery,  though  I 
blush  to  do  so:  for  he  app>eared  to  Antiope  as  a 
satyr,  and  descended  upon  Danae  as  a  shower 
of  gold,  and  became  a  bull  for  Europa,  and  a 
swan  for  Leda  \  whilst  the  love  of  Semele,  the 
mother  of  Dionysus,  exposed  both  his  own  ar- 
dency of  passion  and  the  jealousy  of  the  chaste 
Hera.  Ganymede  the  Phrygian,  too,  he  carried 
off  disguised  as  an  eagle,  that  the  fair  and  come- 
ly boy,  forsooth,  might  serve  as  cup-bearer  to 
him.  This  said  sovereign  of  the  gods,  moreover, 
killed  his  father  Kronos,  that  he  might  seize  upon 
his  kingdom. 

Oh  !  to  how  many  charges  is  the  sovereign  of 
the  gods  amenable,'*  and  how  many  deaths  does 
he  deserve  to  die,  as  an  adulterer,  and  as  a  sor- 
cerer,5  and  as  a  paederast !  Read  to  the  sover- 
eign of  the  gods,  O  men  of  Greece,  the  law 
concerning  parricide,  and  the  condemnation  pro- 
nounced on  adultery,  and  about  the  shame  that 
attaches  to  the  vile  sin  of  paederasty.  How 
many  adulterers  has  the  sovereign  of  the  gods  in- 
doctrinated in  sin!  Nay,  how  many  paederasts, 
and  sorcerers,  and  murderers  !  So  that,  if  a  man 
be  found  indulging  his  passions,  he  must  not  be 
put  to  death  :  because  he  has  done  this  that  he 
may  become  like  the  sovereign  of  the  gods ;  and, 
if  he  be  found  a  murderer,  he  has  an  excuse  in 
the  sovereign  of  the  gods ;  and,  if  a  man  be  a 
sorcerer,  he  has  learned  it  from  the  sovereign  of 
the  gods ;  and,  if  he  be  a  paederast,  the  sover- 
eign of  the  gods  is  his  apologist.     Then,  again, 


translation  of       ^^os^,  which  b 


*  Or,  "^/>«r  heroes." 
^  This  is  not  intended  as  a 

literally  "conquered."  Dr.  Pa>rne  Smith  thinks  it  just  possible  that 
there  was  in  the  Greek  some  derivative  of  vn-cp^oAAw  s=  "  to  surpass 
belief/' which  the  Syrian  translator  misunderstood. 

^  This  is  coniectured  to  be  the  meaning  of  what  would  be  Uteially 
rendered,  "  et  ia  quod  coactum  est." 

*  Lit.,  "  of  how  many  censures  is  .  .  .  full." 

s  Since  he  could  change  his  form  to  suit  his  purpose. 


if  one  should  speak  of  couragey  Achilles  vis 
more  valiant  that  this  said  sovereign  of  the  gods : 
for  he  slew  the  man  that  slew  his  friend ;  but  the 
sovereign  of  the  gods  wept  over  Sarpedon  his 
son  when  he  was  dying,  being  distressed  f0r 
him, 

Pluto,  again,  who  is  a  god,  carried  off  Roia,^ 
and  the  mother  of  Kora  was  hurrying  hither  and 
thither  searching  for  her  daughter  in  all  desot 
places ;  and,  although  Alexander  P^iris,  when  he 
had  carried  off  Helen,  paid  the  penal^  of  ven- 
geance, as  having  made  himse^  her  lover  bj 
force,  yet  Pluto,  who  is  a  god,  when  he  canied 
off  Kora,  remained  without  rebuke ;  and,  alihmt^ 
Menelaus,  who  is  a  man,  knew  how  to  search  for 
Helen  his  wife,  yet  Demeter,  who  b  a  goddes^ 
knew  not  where  to  search  for  Kora  her  daugh- 
ter. 

Let  Hephaestus  put  away  jealousy  from  him, 
and  not    indulge    resentment.'      For   he 
hated,^  because  he  was  old  and  lame;  while 
Ares  was  loved,  because  he  was  a  youth  aod 
beautiful  in  form.    There  was,  however,  a  re- 
proof administered  in   respect  of  the  adoheij. 
Hephaestus  was  not,  indeed,  at  first  aware  of 
the  love  existing  between  Venus  9  his  wife  and 
Ares;    but,  when  he  did  become  acquainted 
with  it,  Hephaestus  said :  "  Come,  see  a  ridioh 
lous  and  senseless  piece  of  behaviour  —  how  to 
me,  who  am  her  own,  Venus,  the  daughter  of 
the  sovereign  of  the  gods,  is  offering  in«ilt— to  ^• 
me,  /  sayy  who  am  her  own,  and  is  paying  hoooar 
to  Ares,  who  is  a  stranger  to  her."     But  to  the 
sovereign  of  the  gods  it  was  not  displeasing :  fe 
he  loved  such  as  were  like  these.     Penelope, 
moreover,  remained  a  widow  twenty  years,  be- 
cause she  was  expecting  the  return  of  her  hus- 
band Odysseus,  and  busied  herself  with  cunning 
tasks,  *°  and  persevered  in  works  of  skill,  while  aH  1 
those  suitors  kept  pressing  her  to  marry  them:  \ 
but  Venus,  who  is  a  goddess,  when  Hephsestns 
her  husband  was  close  to  her,  deserted  hina,  b^  i 
cause  she  was  overcome  by  love  for  Ares.   Heark- 
en, men  of  Greece :  which  of  you  would  hast  \ 
dared  to  do  this,  or  would  even  have  endured  to  i 
see  it  ?    And,  if  any  one  "  should  **  dare  to  act  if ^  \ 
what  torture  would  be  in  store  for  him,  or  what 
scourgings  ! 

Kronos,  again,  who  is  a  god,  who  devoured  all 
those  children  of  his,  was  not  even  brought  be- 
fore a  court  of  justice.  They  further  tell  us  that 
the  sovereign  of  the  gods,  his  son,  was  the  only 


6  That  is,  "  the  Daughter"  ^namely, of  Demeter),  iIk 
der  which  Proserpine  was  worshipped  in  Attica. 

7  Because  the  behaviour  of  wiuch  be  had  to  '^^""pt*'''  was 
tioned  by  the  highest  of  the  gods. 

•  For     ^f»*i^]    "  was  tried,"  read  .  ^^««»/|      The  Greek  ba» 

fitfilariTo.    Cureton:  "forgotten." 

9  The  word  is  "  Balthi." 

lo  Dr.  Payne  Smith  reads  {Jil^^  instead  of  (^^^^ 
word  which,  as  Cureton  says,  is  noc  in  the  Irriront. 


742  ELUCIDATIONS. 


ELUCIDATIONS. 

I. 

;(Mara,  son  of  Serapion,  p.  7354 

I  CANNOT  withhold  fix)m  the  student  the  valuable  hints  concerning  **  the  dialect  of  Edessa  "  bf 
which  Professor  Ndldke '  corrects  the  loose  ideas  of  Mommsen,  more  especially  because  tbe 
fresh  work  of  Mommsen  will  soon  be  in  our  hands,  and  general  credit  will  be  attached  to  specioai 
representations  which  are  sure  to  have  a  bearing  on  his  ulterior  treatment  of  Christianity  and  te 
Roman  Empire. 

Of  the  Syriac  language  Professor  Noldke  says :  — 

"  It  was  the  living  language  of  Syria  which  here  appears  as  the  language  of  writing.    In  Syria  it  had  long  ago 
been  compeUed  to  yield  to  the  Greek  as  the  official  language^  but  private  writings  were  certainly  yet  to  a  grot 
extent  written  in  Aranuic.    We  cannot  lay  much  stress  upon  the  fact  that  the  respectable  citizen  in  the  Oriem 
would  have  the  schoolmaster  of  the  village  compose  a  Greek  inscription  for  his  tomb,  of  which  he  undonbtedlj 
understood  but  little  himself.    And  what  a  Greek  this  often  was  1    That  no  books  written  by  Aramaic  Gentiles  have 
been  preserved  for  us,  does  not  decide  against  the  existence  of  the  Aramaic  as  the  language  of  literature  in  dot 
day ;  for  how  could  such  Gentile  works  have  been  preserved  for  us  ?    To  this  must  be  added,  that  thai  partiadar 
dialect  which  afterward  became  the  common  literary  language  of  Aramaic  Christendom  —  namely ^  that  of  Edessa^ 
certainly  had  in  the  Gentile  period  already  been  used  for  literary  purposes.    The  official  report  of  the  great  flood 
in  the  year  201,  which  is  prefixed  to  the  Edessa  Chronicles,  is  written  by  a  Gentile.    To  the  same  time  must  be 
ascribed  the  letter,  written  in  good  Edessan  language  by  the  finely  educated  MarA  bar  Serapion,  from  the  ne^ 
bouring  Samosata,  who,  notwithstanding  his  good-will  toward  youthful  Christianity,  was  no  Christian,  but  xtpn- 
sented  rather  the  ethical  stand-point  of  the  Stoicism  so  popular  at  that  time.    The  fixed  settling  of  Syriac  orthoj^ 
raphy  must  have  taken  place  at  a  much  earlier  period  than  the  hjrmns  of  Bardesanes  and  his  school,  which  aie 
for  us  very  old  specimens  of  that  language,  since  these  hymns  represent  a  versification  much  younger  than  the 
stage  of  development  which  is  presupposed  in  this  orthography.    In  general,  it  must  be  granted  that  the  dialed 
of  Edessa  had  been  thoroughly  developed  already  in  pre-Christian  times  ;  otherwise,  it  could  not  have  been  so  fixed 
and  firm  in  writing  and  forms  of  expression.    And  the  Syriac  Dialogue  on  FatCy  which  presupposes  throughout 
the  third  century,  treats  of  scientific  questions,  according  to  Greek  models,  with  such  precision  that  we  again  see 
that  this  was  not  the  beginning,  but  rather  the  close,  of  a  scientific  Syriac  literature,  which  flourished  alreadj 
when  there  were  but  few  or  possibly  no  Christians  there.    Of  course  I  recognise,  with  Mommsen,  that  Edessa  | 
offered  a  better  protection  to  the  national  language  and  literature  than  did  the  cities  of  Syria  proper;  but  circHB- 
stances  were  not  altogether  of  a  different  nature  in  this  regard  in  Haleb,  Hems,  and  Damascus  than  they  vere 
in  Edessa  and  Jerusalem.    If,  as  is  known,  the  common  mass  spoke  Aramaic  in  the  metropolitan  city  of  Antiochta, 
it  cannot  safely  be  accepted  that  in  the  inland  districts  the  Greek  was  not  the  language  of  the  *  educated,*  but  oolj 
of  those  who  had  sp>ecially  learned  it.    The  Macedonian  and  Greek  colonists  have  certainly  only  in  a  very  small 
part  retained  this  language  in  those  districts  down  to  the  Roman  period.    In  most  cases  they  have  been  io } 
minority  from  the  beginning  over  against  the  natives.    Further,  as  the  descendants  of  old  soldiers,  they  caa 
scarcely  be  regarded  as  the  called  watchmen  of  Greek  customs  and  language." 

II. 

(No  verb  is  found  in  the  lexicons,  etc.,  note  3,  p.  737.) 

The  study  of  Syriac  is  just  beginning  to  be  regarded  as  only  less  important  to  the  theologian 
than  that  of  the  Hebrew.  The  twain  will  be  found  a  help,  each  to  the  other,  if  one  pursues  the 
study  of  the  cognate  languages  together.  In  fact,  the  Book  of  Daniel  demands  such  a  prepara- 
tion for  its  enjoyment  and  adequate  comprehension.*     Let  me  commend  to  every  reader  the 

*  For  previous  quotations  refer  to  p.  721,  supra. 

*  It  must  not  be  inferred  that  I  speak  as  a  Syriac  scholar.  I  have  k^ured  uosuooMsfuOf ,  «ad  lale  in  Ufe,  Co  lepwr  mj  t$d  ae^ect  at 
Ma  earlier  period;  and  I  can  speak  only  as  a  penitent. 


N 


ELUCIDATIONS.  743 


admirable  example  of  Beveridge,  who  at  eighteen  yeais  of  age  produced  a  grammar  of  the  Syriac 
language,  and  also  a  Latin  essay  on  the  importance  of  cultivating  this  study,  as  that  of  the  ver- 
nacular of  our  Lord  Himself.  This  little  treatise  is  worthy  of  careful  reading ;  and  right  worthy 
of  note  is  the  motto  which  he  prefixed  to  it,  —  "  Estote  imitatores  mei,  sicut  et  ego  sum  ChrisH  ^ 
(i  Cor.  xi.  i). 

When  one  thinks  of  the  difficulties  even  yet  to  be  overcome  in  mastering  the  language,  —  the 
want  of  a  complete  lexicon,  etc.,'  —  it  is  surprising  to  think  of  Beveridge's  pioneer  labours  in  extreme 
youth.  Gutbir's  Lexicon  Syriacum  had  not  yet  appeared,  nor  his  edition  of  the  Peshito,  which 
preceded  it,  though  Brian  Walton's  great  name  and  labours  were  his  noble  stimulants.  Nobody 
can  read  the  touching  account  which  Gutbir '  gives  of  his  own  enthusiastic  and  self-sacrificing 
work,  without  feeling  ashamed  of  the  slow  progress  of  Oriental  studies  in  the  course  of  two  cen- 
turies since  the  illustrious  Pocock  gave  his  grand  example  to  English  scholarship.  All  honour  to 
our  countryman  Dr.  Murdock,  who  late  in  life  entered  upon  this  charming  pursuit,  and  called  on 
others  to  follow  him.'  May  I  not  venture  to  hope  that  even  these  specimens  of  what  may  be 
reaped  fix>m  the  field  of  Aramaic  literature  may  inspire  my  young  countrymen  to  take  the  lead  in 
elucidating  the  Holy  Scriptures  firom  this  almost  unopened  storehouse  of  **  treasures  new  and  old  "  ? 

*  Dean  Piiyoe  Smith  has  aawimwl  die  imfinlshed  task  of  Bernstein. 

>  See  his  FkefiKe  to  the  Testament,  pahlished  at  Hamburg  a.d.  1664.    He  had  the  type  cot  at  his  personal  expense,  and  set  up  the 
and  lodged  the  printers  in  his  own  house. 
<  See  his  translation  of  the  Peshito  Sjriac  Tersion,  Stanford  &  Swords  (Bishop  Hobart's  publishers).  New  York,  1855. 


V 


;  ^ 


REMAINS  OF  THE  SECOND  AND  THIRD 

CENTURIES. 

(TRANSLATSD  BT  THB  RBV.  B.  P.  PRATTBV:] 


INTRODUGTCmY  NOTICE 


ID 


REMAINS  OF  THE  SECOND  AND  THIRD  CENTURIES. 


Under  the  title  of  Fragments  of  the  Second  and  Third  Centuries  are  grouped  together,  in  the 
•dinburgh  series,  a  mass  of  valuable  illustrative  material,  which  might  have  been  distributed  with 
reat  advantage  through  the  former  volumes,  in  strict  order  of  chronology.  Something  is  due, 
lowever,  to  the  unity  of  authorship,  and  to  the  marked  design  of  the  editors  of  the  origin^d 
•dition  to  let  these  Fragments  stand  together,  as  the  work  of  then:  accomplished  collaborator,  the 
iev.  B.  P.  Pratten,  with  whose  skill  and  erudition  our  readers  are  already  familiar.' 

I  have  contented  myself,  therefore,  with  giving  approximate  order  and  continuity,  on  chrono- 
ogical  grounds,  to  the  series  of  names  subjoined.  Bardesanes  has  been  eliminated  here,  and 
Placed  more  appropriately  with  the  Syriac  authors.  The  reader  will  find  references  which  may 
lid  him  in  seeking  further  information.  Some  of  these  names  are  of  lasting  value  and  interest 
n  the  Church.     I  prefer  to  call  these  "  Fragments  "  their  "  Remains." 

To  each  of  the  following  names  I  have  prefixed  some  details  of  information,  with  such  dates 
s  the  learned  supply. 

The  following  is  the 

TRANSLATOR'S  INTRODUCTORY  NOTICE. 

The  fragments  that  follow  are  the  productions  of  writers  who  lived  during  the  second  century 
r  the  beginning  of  the  third.  Little  is  known  of  the  writers,  and  the  statements  made  in  regard 
'  them  are  often  very  indefinite,  and  the  result  of  mere  conjecture. 

1.  Quadratus  was  one  of  the  first  of  the  Christian  apologists.  He  is  said  to  have  presented 
s  apology  to  Hadrian  while  the  emperor  was  in  Athens  attending  the  celebration  of  the  Eleu- 
:iian  mysteries. 

2.  Aristo  of  Fella,  a  Jew,  was  the  author  of  a  work  called  The  Disputation  of  yason  and 
^^scus.  Nothing  further  is  known  of  him.  He  flourished  in  the  first  half  of  the  second 
ntury. 

3.  Melito  was  bishop  of  Sardis,  and  flourished  in  the  reign  of  Marcus  Aurelius.  He  wrote 
^ny  works,  but  all  of  them  have  perished  except  a  few  fragments.  The  genuineness  of  the 
Tiac  firagments  is  open  to  question. 

4.  Hegesippus  also  flourished  in  the  time  of  Antoninus  Pius  and  Marcus  Atu^lius.  He  is 
e  first  ecclesiastical  historian ;  but  his  book  was  rather  notes  for  an  ecclesiastical  history,  than  a 
5tory. 

5.  Dionysius  was  bishop  of  Corinth  in  the  reign  of  Marcus  Aurelius.  He  wrote  letters  to 
tious  churches. 

s  See  vol  U.  (p.  las),  etc 

747 


748  INTRODUCTORY  NOTICE. 

6.  Rhodon  went  from  Asia  to  Rome,  and  became  a  pupil  of  Tatian.    After  the  lapse  of 
master  into  heresy  he  remained  true  to  the  faith,  and  wrote  against  heretics. 

7.  Maximus  flourished  about  the  same  time  as  Rhodon,  under  the  emperors  Conmiodus  and 
Severus. 

8.  Claudius  Apollinaris  was  bishop  of  Hierapolis,  and  presented  a  defence  of  the  Christians 
to  Marcus  Aurelius.    He  wrote  many  important  works,  of  which  we  have  only  a  few  fragments. 

9.  Polycrates  was  bishop  of  Ephesus.  He  took  part  in  the  controversy  on  the  F^issover 
question.    He  died  about  200  a.d. 

10.  Theophilus  was  bishop  of  Cassarea.  He  was  a  contemporary  of  Poljrcrates,  and,  like 
him,  engaged  in  the  Passover  controversy. 

1 1.  Serapion  was  ordained  bishop  of  Antioch  aj>.  190,  but  almost  no  other  fact  of  his  life  is 
known.    He  wrote  several  works. 

12.  ApoUonius  wrote  a  work  against  the  Montanists,  probably  in  the  year  aj>,  sio.  This  is 
all  that  is  known  of  him. 

13.  Ptotsenus,  probably  a  Sicilian  by  birth,  passed  from  Stoicism  to  Christianity,  and  went  to 
Judaea  to  proclaim  the  truth.  He  returned  to  Alexandria,  and  became  president  of  the  catechetical 
school  there,  in  which  post  he  remained  till  his  death,  which  took  place  about  the  year  212  aj). 

14.  7>l^  I^Uer  of  the  Churches  in  Vienne  and  Lyons  was  written  shortly  after  the  persecution 
in  Gaul,  which  took  place  in  a.d.  177.  It  is  not  known  who  is  the  author.  Some  have  supposed 
that  Irenaeus  wrote  it,  but  there  is  no  historical  testimony  to  this  effect 


REMAINS    OF   THE    SECOND   AND   THIRD 

CENTURIES. 


QUADRATUS,    BISHOP  OF   ATHENS.' 

[aj>.  1 26.]  Quadratus  *  is  spoken  of  by  Eusebius  as  a  ''  man  of  understanding  and  of  Apostolic 
aith."  And  he  celebrates  Aristides  as  a  man  of  similar  character.  These  were  the  earliest  apolo- 
lists ;  both  addressed  their  writings  to  Hadrian,  and  they  were  extant  and  valued  in  the  churches 
Q  the  time  of  Eusebius. 


"ROM  THE  APOLOGY  FOR  THE  CHRISTIAN  REUGION.^ 

Our  Saviour's  works,  moreover,  were  always 
)resent :  for  they  were  real,  consisting  of  those 
rho  had  been  healed  of  their  diseases,  those 
irho  had  been  raised  from  the  dead ;  who  were 
lot  only  seen  whilst  they  were  being  healed  and 


raised  up,  but  were  afterwards  constantly  pres- 
ent. Nor  did  they  remain  only  during  the 
sojourn  of  the  Saviour  on  garth,  but  also  a  con- 
siderable time  after  His  departure ;  and,  indeed,, 
some  of  them  have  survived  even  down  to  our 
own  times.4 


ARISrrO  OF  PELLA. 

[a.d.  140.]  Aristo  of  Pella '  is  supposed  to  have  been  a  Jew,  whose  work  was  designed  to  help^ 
he  failing  Judaism  of  his  coimtry.  Though  his  work  is  lost,  alike  the  original  and  the  Latin 
tanslation  of  one  ''  Celsus,"  it  seems  to  have  been  a  popular  tract  among  Christians  of  Cypi:ian's^ 
ime,  and  the  Latin  preface  is  often  suffixed  to  editions  of  that  Father. 

The  work  of  Aristo  is  known  as  the  Disputation  of  Papiscus  and  yason^  and  Celsus  tells  us 
hat  Jason  was  a  Hebrew  Christian,  while  his  opponent  was  a  Jew  of  Alexandria.  Now,  Papiscus 
i¥ns  himself  convinced  by  the  arguments  of  Jason,  and  concludes  by  a  request  to  be  baptized. 
Telsus,  who  seems  to  have  been  a  heathen  or  an  Epicurean,  derides  the  work  with  scornful  com- 
:iiseration ;  but  Origen  rebukes  this,  and  affirms  his  respect  for  the  work.  All  this  considered, 
ne  must  think  Aristo  was  ''almost  persuaded  to  be  a  Christian,"  and  deserves  a  place  among. 
Christian  writers. 


ROM    THE  DISPUTATION  OF  JASON  AND   PAPISCUS. 

**  I  remebiber,"  says  Jerome  {Comm.  ad  GaL, 
vp.  iii.  comm.  13),  "in  iht  Dispute  between 
^4is0n  and  Papiscus^  which  is  composed  in 
xeek,,  to  have  found  it  written :  '  The  execra- 
:>n  of  God  is  he  that  is  hanged.' 


» 


FROM  THE  SAME  WORK* 


Jerome  likewise,  in  his  Hebrew  Questions  on^ 
Genesis y  says :  "  In  the  beginning  God  made  the 
heaven  and  the  earth.  The  majority  believe,  as 
it  is  affirmed  also  in  the  Dispute  between  Jason 
and  Papiscus,  and  as  Tertullian  in  his  book 


s  BatieeLiglidbot,^./l,partfi.voLLp.  04. 

a  OnQoadnumaodAzistideSyOOiisiiURoiiSifi?.  J.,p.7iS  alio 
^9JbeOft,On  tht  Canom,ja,  09. 
3  In  EmcMiii,  Ifitt,  Jua.,  hr.  3. 


4  [Westcott  suppoaes  the  Dioputut  of  Matbetes  (voL  i.  p.  93) 
may  be  the  work  ot  Quadratus;  Canons  P*  96.] 

s  Routh.  R,  S.,  voL  L  p.  93.  Westcott,  Comoh,  p.  zo6.  Gtabe's 
mentkm.    Routh's  «tiiicnwfcn,  in  amurtatioiis,  it  motC  leamed  and. 

749 


750        REMAINS  OF  THE  SECOND  AND  THIRD  CENTURIES. 


Against  Praxeas  contends,  and  as  Hilarius  too, 
in  his  exposition  of  one  of  the  Psahns,  declares, 
that  in  the  Hebrew  it  is :  'In  the  Son,  God  made 
the  heaven  and  the  earth.'  But  that  this  is  false, 
the  nature  of  the  case  itself  proves." 


PERHAPS  FROM  THE  SAME  WORK. 

.  .  .  And  when  the  man  himself'  who  had 
instigated  them '  to  this  folly  had  paid  the  just 
pen^ty  (says  Eusebius,  ^w/.,  iv.  6),  "  the  whole 
nation  from  that  time  was  strictly  forbidden  to 
set  foot  on  the  region  about  Jerusalem,  by  the 
formal  decree  and  enactment  of  Adrian,  who 
commanded  that  they  should  not  even  from  a 
distance  look  on  their  native  soil  1 "  So  writes 
Aristo  of  Pella. 


FROM  THE  SABfE  WORK. 

I  have  found  this  expression  Seven  heavens 
(says  Maximus,  in  Scholia  on  the  work  conetrmi^ 
the  Mystical  Theology ,  ascribed  to  Dionysius  the 
Areopagite,  cap.  i.)  also  in  the  Dispute  between 
Fapiscus  and  Jason,  written  by  Aristo  of  Pdla, 
which  Clement  of  Alexandria,  in  the  sixth  book 
of  the  Outlines f^  says  was  composed  by  Saint 
Luke. 

OONCERNING  THE  SAME  WORK. 

Thus  writes  Origen  .*  *  .  .  .  in  which  hook  a 
Christian  is  represented  disputing  with  a  Jew 
from  the  Jewish  Scriptures,  and  showing  that  the 
prophecies  concerning  the  Christ  apply  to  Jesas; 
although  his  opponent  addresses  himself  to  the 
argument  with  no  common  ability,^  and  in  % 
manner  not  unbefitting  his  Jewish  character. 


MELITO,  THE  PHILOSOPHER. 

[a.d.  160-170-177.]*  Melito^  may  have  been  the  immediate  successor  of  the  "angel"  (or 
"  apostle  ")  of  the  church  of  Sardis,  to  whom  our  Great  High  Priest  addressed  one  of  the  apocalyptic 
messages.  He  was  an  "  Apostolic  Father  "  in  point  of  fact ;  he  very  probably  knew  the  blessed  Poly- 
carp  and  his  disciple  Irenaeus.  He  is  justly  revered  for  the  diligence  with  which  he  sought  oat 
the  evidence  which,  in  his  day,  established  the  Canon  of  the  Old  Testament,  then  just  complete. 

In  the  following  fragments  we  find  him  called  Bishop  of  Sardis,  Bishop  of  Attica,  and  Bishop 
of  Ittica.  He  is  also  introduced  to  us  as  "the  Philosopher,"  and  we  shall  find  him  styled  "the 
Eunuch  "  by  Polycrates.  It  is  supposed  that  he  had  made  himself  a  coelebs  "  for  the  kingdom 
of  heaven's  sake,"  without  mistaking  our  Lord's  intent,  as  did  Origen.  He  was  not  a  monk,  but 
accepted  a  single  estate  to  be  the  more  free  and  single-eyed  in  the  Master's  service.  From  the 
encyclopedic  erudition  of  Lightfoot  we  glean  some  particulars,  as  follows :  — 

1.  I  have  adopted  his  date,  as  Lightfoot  gives  it,  —  that  is,  the  period  of  his  writings,  —  under 
the  Antonines.  The  improbability  of  seventy  years  in  the  episcopate  is  reason  enough  for  reject- 
ing the  idea  that  he  was  himself  the  "  angel  of  the  church  of  Sardis,"  to  whom  our  Lord  sent  the 
terrible  rebuke. 

2.  His  silence  concerning  persecutions  under  Vespasian,  Trajan,  and  Antoninus  Pius  cannot 
be  pleaded  to  exempt  them  from  this  stain,  against  positive  evidence  to  the  contrary. 

3.  A  coincidence  with  Ignatius  to  the  Ephesians  ^  will  be  noted  hereafter. 

4.  Melito,  with  Claudius  Apollinaris  and  even  Polycrates,  may  have  been  personally  acquainted 
with  Ignatius ;  ^  of  course,  one  with  another.  These  lived  not  far  from  Smyrna ;  Asia  Minor  was, 
in  the  first  century,  the  focus  of  Christian  activity. 

5.  We  know  of  his  visit  to  the  East  from  his  own  account,  preserved  by  Eusebius.  The 
Christians  of  proconsular  Asia  were  accustomed  to  such  journeys.  Even  Clement  of  Alexandria 
may  have  met  him,  as  he  seems  to  have  met  Tatian  and  Theodotus.9 

6.  Melito  vouches  for  the  rescript  of  Hadrian, *°  but  his  supposed  reference  to  the  edict  of 
Antoninus  does  not  bear  close  scrutiny  as  warrant  for  its  authenticity." 


Barchochebas. 
The  Jews. 
'YiroTvirti»<r«5, 
Contra  Celsum,  iv.  5a. 

^  Routh,  R.  S.,  vol.  i.  p.  1x3.    And  see  Westcott,  Canon,  p.  t45. 


7  Lightfoott  A.  F.f  vol.  ii.  p.  48. 

'  lb.,  vol.  i.  p.  428. 

9  Vol.  ii.  {Stromata)  j).  30X,  this 

*o  Vol.  i.  p.  186,  this  series. 

"  Lightfoot,  A.  F,y  vol.  i.  p.  468. 


MAINS  OF  THE  SECOND  AND  THIRD  CENTURIES.         751 

Vpology  of  our  author  was  addressed  to  Aurelius  in  his  mid-career  as  a  sovereign, 

70.    Justin,  Melito,  Athenagoras,  and  Theophilus  all  tell  the  same  sad  story  of  im- 

^    Even  when  Justin  wrote  to  Antoninus^  Marcus  was  supreme  in  the  councils  of  the 

)r.' 

ecame  a  martyr,  probably  tmder  Marcus  Aurelius,  circa  A.D.  177;*  some  eminent 

3ven  dated  his  Apology  as  late  as  this. 


WHICH  WAS  IN  THE  PRESENCE  OF  AN- 
XSARf  AND  HE  EXHORTED  3  THE  SAID 
ACQUAINT   HIMSELF   WTIH   GOD,  AND 
)  HIM  THE  WAY  OF  TRUTH. 

to  speak  as  follows :  — 
•t  easy,"  said  Melito,  "  speedily  to 
e  right  way  the  man  who  has  a  long 
sly  been  held  fest  by  error.  It  may, 
J  eflfected :  for,  when  a  man  turns 
little  from  error,  the  mention  of  the 
sptable  to  him.  For,  just  as  when 
eaks  ever  so  little  there  comes  fair 
Q  so,  when  a  man  turns  toward  God, 
•ud  of  error  which  deprived  him  of 
is  quickly  withdrawn  from  before 
rror,  like  disease  *♦  and  sleep,  long 
ose  who  come  under  its  influence ;  5 
es  the  word  as  a  goad,  and  smites 
2rs,  and  awakens  them;  and  when 
ke  they  look  at  the  truth,  and  also 
it:  they  hear,  and  distinguish  that 
Dm  that  which  is  not.  For  there 
10  call  iniquity  righteousness :  they 
icample,  that  it  is  righteousness  for  a 
rith  the  many.  But  I,  for  my  part, 
is  not  a  good  excuse  y2?r  error  that 
with  the  many.  For,  if  one  man 
s  sin  is  great:  how  much  greater 
in  when  many  sin  together/ 
t  sin  of  which  I  speak  is  this :  when 
dons  that  which  really  exists,  and 
vhich  does  not  really  exist.  There 
2h  really  exists,  and  it  is  called  God. 
*ally  exists,  and  by  His  power  doth 
ubsist.  This  being  is  in  no  sense 
lid  He  ever  come  into  being;  but 
ted  from  eternity,  and  will  continue 
ever  and  ever.  He  changeth  not, 
ling  else  changes.  No  eye  7  can  see 
5ught  apprehend  Him,  nor  language 
a ;  and  those  who  love  Him  speak 
:  '  Father,  and  God  of  Truth.* 


^If,  therefore,  a  man  forsake  the  light,  and 
say  that  there  is  another  God,  it  is  plain  from 
what  he  himself  says  that  it  is  some  created 
thing  which  he  calls  God.  For,  if  a  man  call 
fire  God,  it  is  not  God,  because  it  is  fire ;  and, 
if  a  man  call  water  God,  it  is  not  God,  because 
it  is  water ;  and,  if  he  so  call  this  earth  on  which 
we  tread,  or  these  heavens  which  are  seen  by  us, 
or  the  sun,  or  the  moon,  or  some  one  of  these 
stars  which  run  their  course  without  ceasing  by 
Divine  command,  and  do  not  speed  along  by 
their  own  will,  neither  are  these  gods ;  and,  if  a 
man  call  gold  and  silver  gods,  are  not  these  ob- 
jects things  which  we  use  as  we  please  ?  and,  if 
he  so  call  those  pieces  of  wood  which  we  bum, 
or  those  stones  which  we  break,  how  can  these 
things  be  gods  ?  For,  lo  !  they  are  for  the  use 
of  man.  How  can  *  they '  escape  the  commission 
of  great  sin,  who  in  their  speech  change  the 
great  God  into  those  things  which,  so  long  as 
they  continue,  continue  by  Divine  command  ? 

"  But,  notwithstanding  this,  I  say  that  so  long 
as  a  man  does  not  hear,  and  so  does  not  discern 
or  imderstand  that  there  is  a  Lord  over  these 
creatures,  he  is  not  perhaps  to  be  blamed :  be- 
cause no  one  finds  fault  witii  a  blind  man  though 
he  walk  ever  so  badly.  For,  in  the  same  man- 
ner as  the  blindy  so  men  also,  when  they  were 
seeking  after  God,  stumbled  upon  stones  and 
blocks  of  wood ;  and  such  of  them  as  were  rich 
stumbled  upon  gold  and  silver,  and  were  pre- 
vented by  their  stumblings  from  finding  that 
which  they  were  seeking  after.  But,  now  that 
a  voice  has  been  heard  through  all  the  earth,^ 
declaring  that  there  is  a  God  of  truth,  and  there 
has  been  given  to  every  man  an  eye  wherewith 
to  see,  those  persons  are  without  excuse  who  are 
ashamed  of  incurring  the  censure  ^  their  former 
companions  in  error,  and  yet  desire  to  walk  in 
the  right  way.  For  those  who  are  ashamed  to 
be  saved  must  of  necessity  perish.  I  therefore 
counsel  them  to  open  their  eyes  and  see :  for, 
lo !  light  is  given  abundantly  9  to  us  all  to  see 
thereby ;  and  if,  when  light  has  arisen  upon  us. 


.  F.,  vol.  u. 

Ls  delivtrtd  in  the  presence .  .  .  and  in  which 
rs  to  be  the  sense  intended,  and  is  that  given  by 
mo  qui  (actus  est."  Cureton  renders,  "  Who  was  in 
,"  and  supposes  that  Melito  first  saw  and  conversed 
and  afterwards  wrote  this  discourse.  Melito  speaks 
ice  as  written.  This  view,  however,  does  not  dis- 
at  Melito  is  here  affirmed  to  have  '*  exhorted  (lit., 
tc."    It  was  deariy  meant  to  be  understood  that 


the  discourse,  or  speteh,  was  spoken :  the  references  to  writing  merely 
show  that  it  was  written,  either  before  or  after  the  delivery. 

4  Cureton:  "  passion."  The  word  |^^a  takes  both  mf  nhigt. 

5  Lit.  "scjoum  beneath  it." 

6  Cureton:  "  act  foolishly.'' 
7Ut."sirfit." 

*  Comp.  Kom.  X.  z8. 

9  Cureton:  **  li^t  without  envy.**    But  the  expfCMioQ  le^emfalit 
the  Ok.  i^rMf ,  ungnidgingly,  indiout  stint. 


752 


REMAINS  OF  THE  SECOND  AND  THIRD  CENTURIES. 


any  one  close  his  eyes  so  as  not  to  see,  into  the 
ditch  he  must  go.'  But  why  is  a  man  ashamed 
of  the  censure  of  those  who  have  been  in  error 
along  with  himself?  Rather  does  it  behove  him 
to  persuade  them  to  follow  in  his  steps ;  and,  if 
they  should  not  be  persuaded  by  him,  then  to 
disengage  himself  from  their  society.  For  there 
are  some  men  who  are  unable  to  rise  from  their 
mother  earth,  and  therefore  also  do  they  make 
them  gods  from  the  earth  their  mother;  and 
they  are  condemned  by  the  judgments  of  truth, 
forasmuch  as  they  apply  the  name  of  Him  who 
is  unchangeable  to  those  objects  which  are  sub- 
ject to  change,  and  shrink  not  from  calling  those 
things  gods  which  have  been  made  by  the  hands 
of  man,  and  dare  to  make  an  image  of  God 
whom  they  have  not  seen. 

"  But  I  have  to  remark  further,  that  the  Sibyl' 
also  has  said  concerning  them  that  it  is  the  im- 
ages of  deceased  kings  that  they  worship.  And 
this  is  easy  to  understand :  for,  lo !  even  now 
they  worship  and  honour  the  images  of  those  of 
Caesarean  rank^  more  than  their  former  gods; 
for  from  those  their  former  gods  both  pecuniary 
tribute  and  produce  accrue  to  Caesar,  as  to  one 
who  is  greater  than  they.  On  this  account, 
those  who  despise  them,  and  so  cause  Caesar's 
revenue  to  fall  short,  are  put  to  death.  But  to 
the  treasury  of  other  kings  also  it  is  appointed 
how  much  the  worshippers  in  various  places  shall 
pay,  and  how  many  vesselfuls*  of  water  from 
the  sea  they  shall  supply.  Such  is  the  wicked- 
ness of  the  world  —  of  those  who  worship  and 
fear  that  which  has  no  sensation.  Many  of  them, 
too,  who  are  crafty,  either  for  the  sake  of  gain, 
or  for  vainglory,  or  for  dominion  over  the  multi- 
tude, both  themselves  worship,  and  incite  those 
who  are  destitute  of  understanding  to  worship, 
that  which  has  no  sensation. 

"  I  will  further  write  and  show,  as  far  as  my 
ability  goes,  how  and  for  what  causes  images 
were  made  to  kings  and  tyrants,  and  how  they 
came  to  be  regarded  5  as  gods.  The  people  of 
Argos  made  images  to  Hercules,  because  he 
belonged  to  their  city,  and  was  strong,  and  by 
his  valour  slew  noxious  beasts,  and  more  espe- 
cially because  they  were  afraid  of  him.  For  he 
was  subject  to  no  control,  and  carried  off  the 
wives  of  many :  for  his  lust  was  great,  like  that 
of  Zuradi  the  Persian,  his  friend.  Again,  the 
people  of  Acte  worshipped  Dionysus,^  a  king, 

»  Lit.  "  lo  the  ditch  is  his  way."    Comp.  Matt.  xv.  ijj. 
'  See  vol.  i.  p.  380,  this  series,  where  the  following  lines  are 
quoted  by  Justin  Martyr  from  the  Sibylline  Oracles  :  — 

"  But  we  have  strayed  from  the  Tmmortal's  ways. 
And  worship  with  a  dull  and  senseless  mind 
Idols,  the  workmanship  of  our  own  hands, 
And  images  and  figures  of  dead  men." 

3  Cureton:  "  those  belonging  to  the  Csesan."    But  the  Caesars 
themselves  are  clearly  meant. 

4  Cureton:  "  sacks  full."     The  first  word  is  used  of  a  leathern 
pouch  or  wallet,  as  in  Luke  x.  4  (Peshito)  for  inipo. 

3  Lit.,  '•  they  became." 

6  Cureton,  without  necessity,  reads  the  word  "  Dionysius." 


because  he  had  recently  '  planted  the  Yine  m 
their  coimtry.  The  Egyptians  worshipped  JoKoh 
the  Hebrew,  who  was  called  Serapis,  becaoae  he 
supplied  them  with  com  during  die  yean  of 
fanune.  The  Athenians  worshipped  Athene,  tbe 
daughter  of  Zeus,  king  of  the  island  of  Crete, 
because  she  built  the  town  of  Athens,  and  nude 
Ericthippus  her  son  king  there,  whom  she  hid 
by  adultery  with  Hephs^tus,  a  blacksmith,  son 
of  a  wife  of  her  father.  She  was,  too,  always 
courting  the  society  of  Hercules,  becanae  he 
was  her  brother  on  her  father's  side.  For  Zens 
the  king  became  enamoured  of  Alcmene,  titt 
wife  of  Electryon^  who  was  from  Aigos,  and 
committed  adultery  with  her,  and  she  gave  faiitli 
to  Hercules.  The  people  of  Phoenicia  wor- 
shipped Balthi,^  queen  of  Cyprus,  because  she 
fell  in  love  with  Tamuz,  son  of  Cuthar  king  of 
the  Phoenicians,  and  left  her  own  kingdom  and 
came  and  dwelt  in  Gebal,  a  fortress  of  the  FhoB- 
nicians,  and  at  the  same  time  made  all  die 
Cyprians  subject  to  King  Cuthar.  Also,  beibie 
Tamuz  she  had  fallen  in  love  with  Ares,  and 
committed  adultery  with  him ;  and  Hephxstn^ 
her  husband,  caught  her,  and  his  jealousy  was 
roused  against  her,  and  he  came  and  kOkd 
Tamuz  in  Mount  Lebanon,  as  he  was  hunting* 
wild  boars ;  and  from  that  time  Balthi  remained 
in  Gebal,  and  she  died  in  the  city  of  AphOd,*^ 
where  Tamuz  was  buried.  The  Ellamites  wa- 
shipped  Nuh,  daughter  of  the  king  of  Elam: 
when  the  enemy  had  carried  her  captive,  her 
father  made  for  her  an  image  and  a  temple  in 
Shushan,  a  royal  residence  which  is  in  Elam. 
The  Syrians  worshipped  Athi,  a  Hadibite,  who 
sent  the  daughter  of  Belat,  a  person  skilled  in 
medicine,  and  she  healed  Simi,  the  daughter 
of  Hadad  king  of  Syria ;  and  some  time  after- 
wards, when  Hadad  himself  had  the  leprosf 
upon  him,  Athi  entreated  Elisha  the  Hebret, 
and  he  came  and  healed  him  of  his  leprosr. 
The  people  of  Mesopotamia  also  worshipped 
Cuthbi,  a  Hebrew  woman,  because  she  delivoed 
Bakru,  the  paternal  hing^^  of  Edessa,  from  his 
enemies.  With  respect  to  Nebo,  who  is  twf- 
shipped  in  Mabug,  why  should  I  write  to  yon? 
For,  lo  !  all  the  priests  who  are  in  Mabug  kno^ 
that  it   is  the   image  of  Orpheus,  a  Thracia: 

7  Curetoq  renders  "  originally."    But  oomp.  Judith  ir.  3,  vbo* 
the  same  word  answers  to  irpoo^rwf . 

8  Venus. 

9  Cuxeton's  conjecture  of  Ij  i  i*1  ^  \\  •  4ii1  km  \^»^ ^ 

been  adopted. 

^o  Some  have  identified  it  with  Apheic,  Josh,  ziac  9a  The  rtss 
observed  here  were  specially  abominable. 

*'  Cureton:  *'  the  patriaan."  Dr.  Pajrne  Smith,  Tkes.  Sjr.i^^ 
regards  the  word  as  equivalent  to  irari)p  r^  iroAcM«,^/>r  tmiuA: 
"  a  title  of  honour  found  in  the  Byzantine  writers,"  and  \s  uicUoe'-t: 
think  it  a  term  belonging  to  the  dialect  of  Ede«a^  A  ixsAvi  \s 
of  the  same  adjective  is  quoted  from  Buxtorf,  Lex.  Ckald,  T*^^ 
p.  13:  "  ^^3K  cognomen  K.  Nachmanis,  qui  a  celebritate  hnaiat  tf 

cognominatus  est,  quasi  Pairitiu*.**    This  view  appears  10  be  <9{^  ! 
ported  by  the  similar  use  of  an  adjective  for  a  substantive  «bo*e* 
^*  persons  of  Caesarean  rank,"  for  *'^^ " 


754        REMAINS  OF  THE  SECOND  AND  THIRD  CENTURIES. 


before  thee  objects  in  great  number,  that  thou 
on  thy  part  mayest  distinguish  the  nature  oft^f^ 
thing  and  choose  for  thyself  that  which  is  good ; 
He  has  set  before  thee  the  heavens,  and  placed 
in  them  the  stars ;  He  has  set  before  thee  the 
sun  and  the  moon,  and  they  too  every  day  run 
their  course  therein;  He  has  set  before  thee 
the  multitude  of  waters,  and  restrained  them  by 
His  word;  He  has  set  before  thee  the  wide 
earth,  which  remains  at  rest,  and  continues  be- 
fore thee  without  variation :  ■  yet,  lest  thou 
shouldst  suppose  that  of  its  own  nature  it  so 
continues.  He  makes  it  also  to  quake  when  He 
pleaseth;  He  has  set  before  thee  the  clouds, 
which  by  His  command  bring  water  from  above 
and  satisfy  the  earth  —  that  from  hence  thou 
mayest  understand  that  He  who  puts  these  things 
in  motion  is  superior  to  them  all,  and  mayest 
accept  thankfully  the  goodness  of  Him  who  has 
given  thee  a  mind  whereby  to  distinguish  these 
things  from  one  another. 

"Wherefore  I  counsel  thee  to  know  thyself, 
and  to  know  God.  For  understand  how  that 
there  is  within  thee  that  which  is  called  the 
soul  —  by  it  the  eye  seeth,  by  it  the  ear  heareth, 
by  it  the  mouth  speaketh;  and  how  it  makes 
use  of  the  whole  body ;  and  how^  whenever  He 
pleaseth  to  remove  the  soul  from  the  body,  this 
falleth  to  decay  and  perisheth.  From  this,  there- 
fore, which  exists  within  thyself  and  is  invisible, 
understand  how  God  also  moveththe  whole  by 
His  power,  like  the  body ;  and  that,  whenever 
it  pleases  Him  to  withdraw  His  power,  the 
whole  world  also,  like  the  body,  will  fall  to  decay 
and  perish. 

"  But  why  this  world  was  made,  and  why  it 
passes  away,  and  why  the  body  exists,  and  why 
it  falls  to  decay,  and  why  it  continues,  thou  canst 
not  know  until  thou  hast  raised  thy  head  from 
this  sleep  in  which  thou  art  sunk,  and  hast  opened 
thine  eyes  and  seen  that  God  is  One,  the  Lord 
of  all,  and  hast  come  to  serve  Him  with  all  thy 
heart.  Then  will  He  grant  thee  to  know  His 
will :  for  every  one  that  is  severed  from  the 
knowledge  of  the  living  God  is  dead  and  buried 
ei^en  while  in  his  body.  Therefore  is  it  that 
thou  dost  wallow  on  the  ground  before  demons 
and  shadows,  and  askest  vain  petitions  from  that 
which  has  not  anything  to  give.  But  thou,  stand 
thou  up  from  among  those  who  are  lying  on  the 
earth  and  caressing  stones,  and  giving  their  sub- 
stance as  food  for  the  fire,  and  offering  their 
raiment  to  idols,  and,  while  themselves  possessed 
of  senses,  are  bent  on  serving  that  which  has  no 
sensation ;  and  offer  thou  for  thy  imperishable 
soul  petitions  for  that  which  decayeth  not,  to 
God  who  suffers  no  decay  —  and  thy  freedom 
will  be  at  once  apparent ;  and  be  thou  careful  of 

*  Lit.  "  in  one  fashion." 


it,'  and  give  thanks  to  God  who  made  thee,  and 
gave  thee  the  mind  of  the  free,  that  thou  ndgfat- 
est  shape  thy  conduct  even  as  thou  wilt  He 
hath  set  before  thee  all  these  things,  and  shoveth 
thee  that,  if  thou  follow  after  evil,  thou  shalt  be 
condemned  for  thy  evil  deeds ;  but  that,  if  after 
goodness,  thou  shalt  receive  fix>m  Him  abundant 
good,'  together  with  immortal  life  for  ever. 

''There  is,  therefore,  nothing  to  hinder  thee 
from  changing  thy  evil  manner  of  life,  becanse 
thou  art  a  free  man ;  or  from  seeking  and  find- 
ing out  who  is  the  Lord  of  all ;  or  from  serving 
Him  with  all  thy  heart :  because  with  Him  there 
is  no  reluctance  to  give  the  knowledge  of  Him- 
self to  those  that  seek  it,  according  to  the  meas- 
ure of  their  capacity  to  know  Him. 

"  Let  it  be  thy  first  care  not  to  deceive  thy- 
self. For,  if  thou  sayest  of  that  which  is  not 
God :  This  is  God,  thou  deceivest  thyself,  and 
sinnest  before  the  God  of  truth.  Thou  fod !  is 
that  God  which  is  bought  and  sold?  Is  that 
God  which  is  in  want?  Is  that  God  which  must 
be  watched  over?  How  buyest  thou  him  as  a 
slave,  and  servest  him  as  a  master?  How  askest 
thou  of  him,  as  of  one  that  is  rich,  to  give  to 
thee,  and  thyself  givest  to  him  as  to  one  that  ii 
poor?  How  dost  thou  expect  of  him  that  he 
will  make  thee  victorious  in  battle  ?  for,  lo !  when 
thy  enemies  have  conquered  thee,  they  strip  him 
likewise. 

"  Perhaps  one  who  is  a  king  may  say :  I  can- 
not behave  myself  aright,  because  I  am  a  king; 
it  becomes  me  to  do  the  will  of  the  many.  He 
who  speaks  thus  really  deserves  to  be  laughed 
at :  for  why  should  not  the  king  himself  lead  the 
way  ^  to  all  good  things,  and  persuade  the  people 
under  his  rule  to  behave  with  purity,  and  to  knot 
God  in  truth,  and  in  his  own  person  set  befofC 
them  the  patterns  of  all  things  excellent — since 
thus  it  becomes  him  to  do  ?  For  it  is  a  shameful 
thing  that  a  king,  however  badly  he  may  conduct 
himself,  should  yet  judge  and  condemn  those 
who  do  amiss. 

"  My  opinion  is  this  :  that  in  *  this '  way  a  king- 
dom may  be  governed  in  peace  —  when  the  sov- 
ereign is  acquainted  with  the  God  of  truth,  and 
is  withheld  by  fear  of  Him  from  doing  wrong  ^ 
to  those  who  are  his  subjects,  and  judges  every- 
thing with  equity,  as  one  who  knows  that  he 
himself  also  will  be  judged  before  God ;  while, 
at  the  same  time,  those  who  are  imder  his  rule ' 
are  withheld  by  the  fear  of  God  from  doing 
wrong  to  their  sovereign,  and  are  restrained  by 
the  same  fear  from  doing  wrong  to  one  another. 

»  Or, "  of  what  pertains  to  it." 
3  Lit.  *'  many  good  things." 
<  Lit.  "  be  the  beginner?* 

^  Cureton  is  probably  right  in  so  taking  the  words,  ahboofh  <^ 
construction  is  not  quite  die  sanw  as  in  the  similar  sentenct  a  licl* 

below.    If  so,  for  oLl^  ivt  must  read  9lX^. 
*Ut"haad.- 


i 


REMAINS  OF  THE  SECOND  AND  THIRD  CENTURIES. 


76S 


r  of  circumcision  among  the  children  of  senes,  the  Galileans,  the  Hemerobaptists,  the 
Israel,  held  by  those  who  were  opposed  to  the  Masbothsei,  the  Samaritans,  the  Sadducees,  the 
bribe  of  Judah  and  to  Christ :  such  as  the  Es-  j  I%arisees. 


DIONYSIUS,  BISHOP  OF  CORINTH. 

[aj>.  1 70.1  Eusebius  is  ahnost  diffiise  in  what  he  tells  us  of  this  Dionysius,'  "  who  was  appointed 
over  the  churcn  at  Corinth,  and  impaned  &eely,  not  only  to  bis  own  people,  but  to  others,  and 
ttiose  abroad  abo,  the  blessings  of  his  divine  Ubouis."  He  wrote  "Catholic  Epistles;"  he 
addressed  an  epistle  to  the  Spartans  and  the  Athenians ;  and,  as  Eusebius  says,  Dionysius  the 
Areopagite,  the  convert  of  St.  Paul,  was  the  first  bishop  of  Athens.*  He  wrote  to  the  Nicomedians, 
refuting  Marcion,  and  closely  adhering  to  "  the  rule  of  faith."  In  an  epistle  to  the  Gortynians  and 
others  in  Crete,  he  praises  Philip  for  his  courageous  ministry,  and  warns  them  against  the  heretics. 
He  seems  to  recognise  Palmas  as  bishop  of  Amastiis  and  Pontus,  and  adds  expositions  of  Scripture, 
and  rules  regarding  marriage,  its  purity  and  sanctity.  He  also  inculcates  tenderness  to  penitent 
bpsers  and  backsliders.  With  Pinytus,  bishop  of  the  Gnossians,  he  corresponds  on  similar  sub- 
jects ;  but  Pinytus,  while  he  thanks  him  and  commends  his  clemency,  evidently  regards  him  as 
too  much  inclined  to  furnish  "  food  for  babes,"  and  counsels  him  to  add  "  strong  meat  for  those 
of  full  age."    He  also  writes  to  Chrysophora,  his  most  ^thful  sister,  Imparting  spiritual  instructioiL 

FRAGMENTS  FROM  A  LETTER  TO  THE  ROMAN  CHURCH. 


For  this  has  been  your  custom  from  the  be-  frou  the  same. 

ginning,  to  do  good  to  dl  the  brethren  in  van-  Therefore  you  also  have  by  such  admonition 
ous  ways,  and  to  send  resources  to  many  -^^^  -^  ^^^  ^^^  ^  ckurchti  that  were 
churches  which  are  m  every  city,  thus  refreshing  ''^^^  by  Peter  and  Paul,  that  of  the  Romans 
the  poverty  of  the  needy,  and  grantmg  subsidira  ^^  t^at  of  the  Corinthians :  for  both  of  them 
to  the  brethren  who  are  m  the  mines.*  Tlmjugh  ^„j ,  ^  ^^^  corinth,  and  taught  us  in  the  same 
the  resources  which  ye  have  sent  from  the  begin-  ^  ^  ^t  you  when  they  went  to  Italy ; 

ning,  ye  Rom^.  keep  up  the  custom  of  the  ^J  having  Uught  Jou,  they  suff^  martyrdom 
Romans  handed  down  by  the  fathers,  which  your  ^^  jhe  sa^  time ' 
blessed  Bishop  Soter  has  not  only  preserved,  but 
added  to,  sending  a  splendid  gift  to  the  saints, 
and  exhorting  wiUi  blessed  words  those  brethren 
who  go  up  to  Rome,  as  an  affectionate  &ther  his 
children. 


FROM  THE  SAME  EPBTLE.* 


FRCm  THE  SAME.' 
For  I  wrote  letters  when  the  brethren  re- 
quested me  to  write.  And  these  letters  the 
aposdes  of  the  devil  have  filled  with  tares,  tak- 
We  passed  this  holy  Lord's  day,  in  which  we  ing  away  some  things  and  adding  others,  for 
read  your  letter,  from  the  constant  readmg  of  whom  a  woe  is  in  store.  It  is  not  wonderful, 
ii^ch  we  shall  be  able  to  draw  admonition,  even  then,  if  some  have  attempted  to  aduherate  the 
as  from  the  reading  of  the  former  one  you  sent  Lord's  writings,  ^en  they  have  formed  designs 
us  written  through  Clement  against  those  which  are  not  sucb.^ 


Sec  Woocsn,  OH'ilu"C*iint,  ]^  K16.  "  "" 

■  Sec  Light^ot.  Af.  Fatktrt,  put  li,  vol.  L  p.  355.  wbeta  ho 
uwipca  Ebe  readuig  vat  Hoi^Km^was, 

'  [Routli  (■In  on  Kirnui  and  Sola),  R.  S.,  p.  177.  Thb  loti*, 
ToL  VL  p.  lai,  note).  NoM  ■!»  LicUfoot,  ^.  ^.,  V*It  3.  toLU. 
p.  19*,  unei;  and  Wotcen,  Cm**,  p.  aoi.J 


*  [Ca^  ttZ^l  " 


ic  t,  tufra.     Alio  Ifutliu,  <n>I.  i,  p.  6], 


*  The  tut  u  evideDtlT  corrupt. 

r  [ForibeRplrof  I*iDTtiu,ui>]wli>tliiui]bTBitiebniis(KVcm 
oOei  epiitlo,  ue  R«ld^  K.  S.,  nl.  L  pp.  iBi-iSi.] 
■  Lc,  oT  nich  impocttBa  01  of  luch  m  cliancMi. 


REMAINS   OF  THE   SECOND  AND  THIRD   CENTURIES. 


769 


his  supposition  any  more  than  on  the  other,  to 
peak  of  God  as  not  the  cause  of  evil,  it  seems 
o  me  superfluous  to  add  matter  to  Him,  as  if 
%at  were  the  cause  of  eviL  If  you  have  any  re- 
sly  to  make  to  this,  begin  your  argument." 

*'  If,  indeed,  our  discussion  had  arisen  from  a 
ove  of  contention,  I  should  not  be  willing  to 
lave  the  inquiry  raised  a  second  time  about  the 
fr^^in  ^evil ;  but,  since  we  are  prompted  rather 
yf  friendship  and  the  good  of  our  neighbour  to 
mgage  in  controversy,  I  readily  consent  to  have 
the  question  raised  afresh  on  this  subject.  You 
bave  no  doubt  long  been  aware  of  the  character 
af  my  mind,  and  of  the  object  at  which  I  aim  in 
dispute :  that  I  have  no  wish  to  vanquish  false- 
bood  by  plausible  reasoning,  but  rather  that 
bmth  should  be  established  in  connection  with 
diorough  investigation.  You  yourself,  too,  are 
of  the  same  mind,  I  am  well  assured.  Whatever 
method,  therefore,  you  deem  successful  for  the 
discovery  of  truth,  do  not  shrink  from  using  it. 
For,  by  following  a  better  coiurse  of  argument, 

KQ  will  not  only  confer  a  benefit  on  yourself, 
t  most  assuredly  on  me  also,  instructing  me 
concerning  matters  of  which  I  am  ignorant." 

**You  seem  clearly  to  agree  with'  me,  that 
things  evil  are  in  some  sort  substances:'  for, 
apart  from  substances,  I  do  not  see  them  to  have 
any  existence.  Since,  then,  my  good  friend, 
you  say  that  things  evil  are  substances,  it  is 
necessary  to  inquire  into  the  nature  of  substance. 
Is  it  your  opinion  that  substance  is  a  kind  of 
bodily  structure  ?  " ' 

"  It  is." 

"  And  does  that  bodily  structure  exist  by  itself, 
without  the  need  of  any  one  to  come  and  give  it 
existence?" 

"Yes." 

And  does  it  seem  to  you  that  things  evil  are 
connected  with  certain  courses  of  action  ?  " 

"  That  is  my  belief." 

''And  do  actions  come  into  existence  only 
ndien  an  actor  is  there  ?  " 

"  Yes." 

"  And,  when  there  is  no  actor,  neither  will  his 
action  ever  take  place  ?  " 

"  It  will  not." 

"  If,  therefore,  substance  is  a  kind  of  bodily 
Btracture,  and  this  does  not  stand  in  need  of 
some  one  in  and  through  whom  it  may  receive 
its  existence,  and  if  things  evil  are  actions  of 
some  one,  and  actions  require  some  one  in  and 
through  whom  they  receive  their  existence, — 
things  evil  will  *  not  *  be  substances.  And  if  things 
evil  are  not  substances,  and  murder  is  an  evil, 
and  is  the  action  of  some  one,  it  follows  that 

<  Migne,  instead  of  veuMtar^yai,  coojectures  irapaoT^aeu,  which, 
however,  would  not  suit  what  acpptan  to  oe  the  meaning, 
s  Ovcrtot  rii^af. 
9  Jmit-o-rMt^  r%va  trivrtuviv. 


murder  is  not  a  substance.  But,  if  you  insist 
that  agents  are  substance,  then  I  myself  agree 
with  you.  A  man,  for  instance,  who  is  a  mur- 
derer, is,  in  so  &r  as  he  is  a  man,  a  substance ; 
but  the  murder  which  he  commits  is  not  a  sub- 
stance, but  a  work  of  the  substance.  Moreover, 
we  speak  of  a  man  sometimes  as  bad  because  he 
commits  murder ;  and  sometimes,  again,  because 
he  performs  acts  of  beneficence,  as  good :  and 
these  names  adhere  to  the  substance,  in  conse- 
quence of  the  things  which  are  accidents  of  it, 
which,  however,  are  not  the  substance  itself.  For 
neither  is  the  substance  murder,  nor,  again,  is  it 
adultery,  nor  is  it  any  other  similar  evil.  But, 
just  as  the  grammarian  derives  his  name  from 
grammar,  and  the  orator  from  oratory,  and  the 
physician  from  physic,  though  the  substance  is 
not  physic,  nor  yet  oratory,  nor  grammar,  but 
receives  its  appellation  from  the  things  which 
are  accidents  of  it,  from  which  it  popularly  re- 
ceives its  name,  though  it  is  not  any  one  of 
them, —  so  in  like  manner  it  appears  to  me  that 
the  substance  receives  name  from  things  re- 
garded as  evil,  though  it  is  not  itself  any  one  of 
them. 

"  I  must  beg  you  also  to  consider  that,  if  you 
represent  some  other  being  as  the  cause  of  evil 
to  men,  he  also,  in  so  far  as  he  acts  in  them,  and 
incites  them  to  do  evil,  is  himself  evil,  by  reason 
of  the  things  he  does.  For  he  too  is  said  to  be 
evil,  for  the  simple  reason  that  he  is  the  doer  of 
evil  things ;  but  the  things  which  a  being  does 
are  not  the  being  himself,  but  his  actions,  from 
which  he  receives  his  appellation,  and  is  called 
evil.  For  if  we  should  say  that  the  things  he 
does  are  himself,  and  these  consist  in  murder, 
and  adultery,  and  theft,  and  such-like,  these 
things  will  be  himself.  And  if  these  things  are 
himself,  and  if  when  they  take  place  they  get, 
to  have  a  substantial  existence,*  but  by  not  tak- 
ing place  they  also  cease  to  exist,  and  if  these 
things  are  done  by  men,  —  men  will  be  the 
doers  of  these  things,  and  the  causes  of  existing 
and  of  no  longer  existing.  But,  if  you  affirm 
that  these  things  are  his  actions,  he  gets  to  be 
evil  from  the  things  he  does,  not  from  those 
things  of  which  the  substance  of  him  consists. 

"  Moreover,  we  have  said  that  he  is  called  evil 
from  those  things  which  are  accidents  of  the 
substance,  which  are  not  themselves  the  substance  : 
as  a  physician  from  the  art  of  physic.  But,  if 
he  receives  the  beginning  of  his  existence  from 
the  actions  he  performs,  he  too  began  to  be  evil, 
and  these  evil  things  likewise  began  to  exist. 
And,  if  so,"an  evil  being  will  not  be  without  a 
beginning,  nor  will  evil  things  be  imoriginated, 
since  we  have  said  that  they  are  originated  by 
him." 


4  Ti|r  owTa<ny  ^x*^ 


77© 


REMAINS   OF  THE  SECOND  AND  THIRD   CENTURIES. 


t( 


The  argument  relating  to  the  opinion  I  be- 
fore expressed,  you  seem  to  me,  my  friend,  to 
have  h^mdled  satisfactorily :  for,  from  the  prem- 
ises you  assumed  in  the  discussion,  I  think  you 
have  drawn  a  fair  conclusion.  For,  beyond 
doubt,  if  matter  was  at  first  destitute  of  qualities, 
and  if  God  is  the  fashioner  of  the  qualities  // 
now  has,  and  if  evil  things  are  quaUties,  God  is 
the  author  of  those  evil  things.  The  argument, 
then,  relating  to  that  opinion  we  may  consider 
as  well  discussed,  and  to  me  it  now  seems  false 
to  speak  of  matter  as  destitute  of  qualities. 
For  it  is  not  possible  to  say  of  any  substance ' 
whatsoever  that  it  is  without  qualities.  For,  in 
the  very  act  of  saying  that  it  is  destitute  of  quali- 
ties, you  do  in  fact  indicate  its  quality,  represent- 
ing of  what  kind  matter  is,  which  of  course  is 
ascribing  to  it  a  species  of  quality.  Wherefore, 
if  it  is  agreeable  to  you,  rehearse  the  argument 
to  me  from  the  beginning:  for,  to  me,  matter 
seems  to  have  had  qualities  from  all  eternity.' 
For  in  this  way  I  can  affirm  that  evil  things  also 
come  from  it  in  the  way  of  emanation,  so  that 
the  cause  of  evil  things  may  not  be  ascribed  to 
God,  but  that  matter  may  be  regarded  as  the 
cause  of  all  such  things." 

"  I  approve  your  desire,  my  friend,  and  praise 
the  zeal  you  manifest  in  the  discussion  of  opin- 
ions. For  it  assuredly  becomes  every  one  who  is 
desirous  of  knowledge,  not  simply  and  out  of 
hand  to  agree  with  what  is  said,  but  to  make  a 
carefvil  examination  of  the  arguments  adduced. 
For,  though  a  disputant,  by  laying  down  false 
premises,  may  make  his  opponent  draw  the  con- 
clusion he  wishes,  yet  he  will  not  convince  a 
hearer  of  this;  but  only  when  he  says  that 
which  ^  it  seems  possible  to  say  with  fairness. 
So  that  one  of  two  things  will  happen :  either 
he  will,  as  he  listens,  be  decisively  helped  to 
reach  that  conclusion  towards  which  he  already 
feels  himself  impelled,  or  he  will  convict  his  ad- 
versary of  not  speaking  the  truth. 

"  Now,  it  seems  to  me  that  you  have  not  suf- 
ficiently discussed  the  statement  that  matter  has 
qualities  from  the  first.  For,  if  this  is  the  case, 
what  will  God  be  the  maker  of?  For,  if  we 
speak  of  substances,  we  affirm  these  to  exist  be- 
forehand ;  or  if  again  of  qualities,  we  declare 
these  also  to  exist  already.  Since,  therefore, 
both  substance  and  qualities  exist,  it  seems  to  me 
unreasonable  to  call  God  a  creator. 

"  But,  lest  I  should  seem  to  be  constructing 
an  argument  to  suit  viy  purpose,  be  so  good  as 
to  answer  the  question  :  In  what  way  do  you  as- 
sert God  to  be  a  creator?  Is  He  such  because 
He  changed  the  substances,  so  that  they  should 
no  longer  be  the  same  as  they  had  once  been, 


'  Migne  reads  ovviot  for  airiaf. 

9  Reading,  with  Migne,  ci  o  ri  for  «I  Ti. 


but  become  different  from  what  they  were ;  or 
because,  while  He  kept  the  substances  the  same 
as  they  were  before  that  period.  He  changed 
their  qualities  ?  " 

''  I  do  not  at  aU  think  that  any  alteration  took 
place  in  substances :  for  it  appears  to  roe  absurd 
to  say  this.  But  I  affirm  that  a  certain  change 
was  made  in  their  qualities ;  and  it  is  in  respect 
of  these  that  I  speak  of  God  as  a  creator.  Just 
as  we  might  happen  to  speak  of  a  house  as  made 
out  of  stones,  in  which  case  we  could  not  saj 
that  the  stones  no  longer  continue  to  be  stones 
as  regards  their  substance,  now  that  they  are 
made  into  a  house  (for  I  affirm  that  the  house 
owes  its  existence  to  the  quality  of  its  construc- 
tion, forasmuch  as  the  previous  quality  of  the 
stones  has  been  changed),  —  so  does  it  seem  to 
me  that  God,  while  the  substance  remains  At 
same,  has  made  a  certain  change  in  its  qualities ; 
and  it  is  in  respect  of  such  change  that  I  speak 
of  the  origin  of  this  world  as  having  come  from 
God." 

''Since,  then,  you  maintain  that  a  certain 
change  —  namely,  of  qualities  —  has  been  pro- 
duced by  God,  answer  me  briefly  what  I  am  de- 
sirous to  ask  you." 

"  Proceed,  pray,  with  your  question." 

''  Do  you  agree  in  the  opinion  that  evil  diings 
are  qualities  of  substances  ?  " 

"  I  do." 

''  Were  these  qualities  in  matter  from  the  first, 
or  did  they  begin  to  be?" 

"  I  hold  that  these  qualities  existed  in  combi- 
nation with  matter,  without  being  originated." 

"  But  do  you  not  affirm  that  God  has  made  a 
certain  change  in  the  qualities?" 

"  That  is  what  I  affirm." 

"  For  the  better,  or  for  the  worse  ?  " 
For  the  better,  I  should  say." 
Well,  then,  if  evil  things  are  qualities  of 
matter,  and  if  the  Lord  of  all  changed  its  quali- 
ties for  the  better,  whence,  it  behoves  us  to  ask, 
come  evil  things?  For  either  the  qualities  re- 
mained the  same  in  their  nature  as  they  previ- 
ously were,  or,  if  they  were  not  evil  before,  bat 
you  assert  that,  in  consequence  of  a  change 
wrought  on  them  by  God,  the  first  qualities  of 
this  kind  came  into  existence  in  coimection  wiA 
matter,  —  God  will  be  the  author  of  evil,  inas- 
much as  He  changed  the  qualities  which  were 
not  evil,  so  as  to  make  them  evil, 

"Possibly,  however,  it  is  not  your  view  that 
God  changed  evil  qualities  for  tfie  better;  but 
you  mean  that  all  those  other  qualities  whidi 
happened  to  be  neither  good  nor  bad,*  were 
changed  by  God  with  a  view  to  the  adornment 
of  the  creation ^^ 

"  That  has  been  my  opinion  from  the  outset" 

4  Or  "  indifferent: "  oaii^poi. 


« 


« 


I 


^ 


REMAINS  OF  THE  SECOND  AND  THIRD   CENTURIES. 


771 


^  How,  then,  can  you  say  that  He  has  lefl  the 
qualities  of  bad  thmgs  just  as  they  were?  Is  it 
that,  although  He  was  able  to  destroy  those  qual- 
ities as  well  as  the  others,  He  was  not  willing ; 
or  did  He  refrain  because  He  had  not  the 
I>ower?  For,  if  you  say  He  had  the  power,  but 
not  the  will,  you  must  admit  Him  to  be  the 
cause  of  these  qualities :  since,  when  He  could 
have  put  a  stop  to  the  existence  of  evil,  He 
chose  to  let  it  remain  as  it  was,  and  that,  too,  at 
the  very  time  when  He  began  to  fashion  matter. 
yor,  if  He  had  not  concerned  Himself  at  all  with 
matter.  He  would  not  have  been  the  cause  of 
those  things  which  He  allowed  to  remain.  But, 
aeeing  that  He  fashioned  a  certain  part  of  it,  and 
left  a  certain  part  as  we  have  described  it,  al- 
though He  could  have  changed  that  also  for  the 
"better,  it  seems  to  me  that  He  deserves  to  have 
the  blame  cast  on  Him,  for  having  permitted  a 
X>art  of  matter  to  be  evil,  to  the  ruin  of  that 
^tk€r  part  which  He  fashioned. 

"Nay,  more,  it  seems  to  me  that  the  most  se- 
rious wrong  has  been  committed  as  regards  this 
part,  in  that  He  constituted  this  part  of  matter 
so  as  to  be  now  affected  by  evil.  For,  if  we  were 
to  examine  carefully  into  things,  we  should  find 
that  the  condition  of  matter  is  worse  now  than 
in  its  former  state,  before  it  was  reduced  to 
order.  For,  before  it  was  separated  into  parts, 
it  had  no  sense  of  evil ;  but  now  every  one  of 
its  parts  is  afflicted  with  a  sense  of  evil. 

"Take  an  illustration  from  man.  Before  he 
was  fashioned,  and  became  a  living  being  through 
the  art  of  the  Creator,  he  was  by  nature  exempt 
from  any  contact  whatever  with  evil;  but,  as 
soon  as  ever  he  was  made  by  God  a  man,  he 
became  liable  to  the  sense  of  even  approaching 
evil :  and  thus  that  very  thing  which  you  say  was 
brought  about  by  God  for  the  benefit  of  matter,' 
is  found  to  have  turned  out  rather  to  its  detri- 
ment. 

"  But,  if  you  say  that  evil  has  not  been  put  a 
stop  to,  because  God  was  unable  to  do  away  with 
it,  you  will  be  making  God  powerless.  But,  if 
He  is  powerless,  it  will  be  either  because  He  is 
weak  by  nature,  or  because  He  is  overcome  by 
fear,  and  reduced  to  subjection  by  a  stronger. 
If,  then,  you  go  so  far  as  to  say  that  God  is  weak 
by  nature,  it  seems  to  me  that  you  imperil  your 
salvation  itself;  but,  if  you  say  that  He  is  weak 
through  being  overcome  by  fear  of  a  greater, 
things  evil  will  be  greater  than  God,  since  they 
frustrate  the  carrying  out  of  His  purpose.  But 
this,  as  it  seems  to  me,  it  would  be  absurd  to  say 
of  God.  For  why  should  not '  they  *  rather  be 
considered  gods,  since  according  to  your  account 
they  are  able  to  overcome  God :  if,  that  is  to 
say,  we  mean  by  God  that  which  has  a  control- 
ling power  over  all  things? 

>  Migne  reads  iv  tiftpyvl^  for  icriv  tiffywia. 


"  But  I  wish  to  ask  you  a  few  questions  con- 
cerning matter  itself.  Pray  tell  me,  therefore, 
whether  matter  was  something  simple  or  com- 
pound. I  am  induced  to  adopt  this  method  of 
investigating  the  subject  before  us  by  considerit^ 
the  diversity  that  obtains  in  existing  things.  For, 
if  perchance  matter  was  something  simple  and 
uniform,  how  comes  it  that  the  world  is  com- 
pound,' and  consists  of  divers  substances  and 
combinations  ?  For  by  *  compound  '  we  denote 
a  mixture  of  certain  simple  elements.  But  if,  on 
the  contrary,  you  prefer  to  call  matter  compound, 
you  will,  of  course,  be  asserting  that  it  is  com- 
pounded of  certain  simple  elements.  And,  if  it 
was  compounded  of  simple  elements,  these  simple 
elements  must  have  existed  at  some  time  or  other 
separately  by  themselves,  and  when  they  were 
compounded  together  matter  came  into  being : 
from  which  it  of  course  follows  that  matter  is 
created.  For,  if  matter  is  compound,  and  com- 
pound things  are  constituted  from  simple,  there 
was  once  a  time  when  matter  had  no  existence, 
—  namely,  before  the  simple  elements  came  to- 
gether. And,  if  there  was  once  a  time  when 
matter  was  not,  and  there  was  never  a  time  when 
the  uncreated  was  not,  matter  cannot  be  uncre- 
ated. And  hence  there  will  be  many  uncreated 
substances.  For,  if  God  was  uncreated,  and  the 
simple  elements  out  of  which  matter  was  com- 
pounded ivere  also  uncreated,  there  will  not  be 
two  uncreated  things  only,  —  not  to  discuss  the 
question  what  it  is  which  constitutes  objects 
simple,  whether  matter  or  form. 

"  Is  it,  further,  your  opinion  that  nothing  in 
existence  is  opposed  to  itself?  '* 

"  It  is." 

"  Is  water,  then,  opposed  to  fire  ?  " 

"  So  it  appears  to  me." 

"  Similarly,  is  darkness  opposed  to  light,  and 
warm  to  cold,  and  moreover  moist  to  dry  ?  " 

"  It  seems  to  me  to  be  so." 

"Well,  then,  if  nothing  in  existence  is  opposed 
to  itself,  and  these  things  are  opposed  to  each 
other,  they  cannot  be  one  and  the  same  matter ; 
no,  nor  yet  be  made  out  of  one  and  the  same 
matter. 

"  I  wish  fiuther  to  ask  your  opinion  on  a  mat- 
ter kindred  to  that  of  which  we  have  been  speak- 
ing. Do  you  believe  that  the  parts  of  a  thing 
are  not  mutually  destructive?" 

"  I  do." 

"  And  you  believe  that  fire  and  water,  and  so 
on,  are  parts  of  matter?  " 

"  Quite  so." 

"  Do  you  not  also  believe  that  water  is  subver- 
sive of  fire,  and  light  of  darkness,  and  so  of  all 
similar  things?" 

"  Yes." 

^  >  The  text  bas,  <rvt^rro«  M  h  Kd«-fMc;  which  Migne  changes  to^ 


772 


REMAINS   OF  THE  SECOND  AND  THIRD  CENTURIES. 


"  Well,  then,  if  the  parts  of  a  whole  are  not 
mutually  destructive,  and  yet  the  parts  of  matter 
are  mutually  destructive,  they  cannot  be  parts 
of  one  matter.  And,  if  they  are  not  parts  of 
one  another,  they  cannot  be  composed  of  one 
and  the  same  matter ;  nay,  they  cannot  be  mat- 
ter at  all,  since  nothing  in  existence  is  destruc- 
tive of  itself,  as  we  learn  from  the  doctrine  of 
opposites :  for  nothing  is  opposed  to  itself —  an 
opposite  being  by  nature  opposed  to  something 


else.  White,  for  example,  is  not  opposed  to 
itself,  but  is  said  to  be  the  opposite  of  black; 
and,  similariy,  light  is  shown  not  to  be  opposed 
to  itself,  but  is  considered  an  opposite  in  rdi- 
tion  to  darkness ;  and  so  of  a  very  great  number 
of  things  besides.  If,  then,  matter  were  some 
one  thing,  it  could  not  be  opposed  to  itsel£ 
This,  then,  being  the  nature  of  opposites,  it  is 
proved  that  matter  has  no  existence." 


CLAUDIUS  APOLLINARIS,'   BISHOP  OF  HIERAPOLIS^  AND  APOLOGIST. 

[a.d.  160-180.]  This  author,  an  early  apologist,  is  cluefly  interesting  as  a  competent  witness, 
who  tells  the  story  of  the  Thundering  Legion '  in  an  artless  manner,  and  gives  it  the  simple  char- 
acter of  an  answer  to  prayer.  This  subject  is  treated  by  Lightfoot,  in  his  recent  work  on  die 
Apostolic  Fathersy^  in  an  exhaustive  manner ;  and  the  story,  reduced  to  the  simple  narrative  as 
Apollinaris  gives  it,  receives  from  him  a  just  and  discriminating  approval. 

Apollinaris,  as  well  as  Rhodon,  has  been  imagined  the  author  of  the  work  (ascribed  to  Asterins 
Urbanus)  against  Montanism,  dedicated  to  Abiricius  Marcellus.^  This  is  sufficiently  refuted  by 
Routh,5  whose  Greek  text,  with  notes,  must  be  consulted  by  the  studious.^ 

Apollinaris  was  bishop  of  Hierapolis  on  the  Mseander,  and,  Lightfoot  thinks,  was  probablf 
with  Melito  and  Polycrates,  known  to  Polycarp,  and  influenced  by*  his  example  and  doctrine.' 
He  addressed  his  Apology^  which  is  honourably  mentioned  by  Jerome,  to  M.  Antoninus,  the  em- 
peror. He  also  wrote  Adversus  Gentes  and  De  Veritate;  also  against  the  Jews.  Serapion  caQs 
him*  "  most  blessed." 


FROM   AN  UNKNOWN   BOOK.9 

"This  narration  (says  Eusebius,  Hist.y  v.  5) 
is  given  "  (it  relates  to  that  storm  of  rain  which 
was  sent  to  the  army  of  the  Emperor  M.  Anto- 
ninus, to  allay  the  thirst  of  the  soldiers,  whilst 
the  enemy  was  discomfited  by  thunderbolts 
hurled  upon  them)  "  even  by  those  historians 
who  are  at  a  wide  remove  from  the  doctrines 
that  prevail  among  us,  and  who  have  been  simply 
concerned  to  describe  what  related  to  the  empe- 
rors who  are  the  subjects  of  their  history ;  and  it 
has  been  recorded  also  by  our  own  writers.  But 
historians  without  the  pale  of  the  Church,  as  being 
unfriendly  to  the  faith,  while  they  have  recorded 
the  prodigy,  have  refrained  from  acknowledging 
that  it  was  sent  in  answer  to  our  prayers.  On 
the  other  hand,  our  writers,  as  lovers  of  truth, 
have  reported  the  matter  in  a  simple  and  artless 
way.  To  this  number  Apollinaris  must  be  con- 
sidered as  belonging.  *  Thereupon,*  he  says, 
*  the  legion  which  had  by  its  prayer  caused  the 


prodigy  received  from  the  emperor  a  tide  suit- 
able to  the  occurrence,  and  was  called  in  tbe 
Roman  language  the  Thunder-hurling  Legion^ 

FROM  THE  BOOK  CONCERNING  THE  PASSOVER.** 

There  are,  then,  some  who  through  ignorance 
raise  disputes  about  these  things  (though  their 
conduct  is  pardonable  :  for  ignorance  is  no  sub- 
ject for  blame  —  it  rather  needs  further  instruc- 
tion), and  say  that  on  the  fourteenth  day  the 
Lord  ate  the  lamb  with  the  disciples,  and  that 
on  the  great  day  of  the/r<w/  ^unleavened  bread 
He  Himself  suffered ;  and  they  quote  Matthew 
as  speaking  in  accordance  with  their  view. 
Wherefore  their  opinion  is  contrary  to  the  law, 
and  the  Gospels  seem  to  be  at  variance  with 
them." 

FROM  THE  SAME   BOOK. 

The  fourteenth  day,  the  true  Passover  of  the 
Lord ;  the  great  sacrifice,  the  Son  of  God  instead 


'  Westcott,  Canon,  p.  248. 

■  See  vol.  i.  p.  i87j  this  series,  and  references  in  my  note  (11.) 
on  same  page.  The  mcident  occurred  during  the  war  against  the 
Quadi,  A.D.  174. 

*  Part  ii.  vol.  i.  pp.  469-476. 

*  See  p.  766,  note  3,  supra  ;  also  vol.  vii.,this  scries,  p.  338. 
'  iP//.  Sac,  torn.  u.  p.  196;  and  Ibtd.f  torn.  i.  pp.  I57-Z74' 


6  Rel.  Sac,  torn.  i.  p.  173. 

7  Ap.  Fathers,  part  ii.  vol.  i.  p.  4a8. 
■  See  p.  775,  infra. 

9  [See  vol.  i.  p.  187,  note  2.] 

1°  This  extract  and  the  following  are  taken  fitnn  die  presMe  to^ 
Chronicon  Paschale. 

"  [Routh,  R.  5.,  vol.  i.  p.  x6o.] 


REMAINS   OF  THE  SECOND  AND  THIRD   CENTURIES. 


773 


if  the  lamb,  who  was  bound,  who  bound  the 
itvongy  and  who  was  judged,  though  Judge  of  liv- 
Qg  and  dead,  and  who  was  deUvered  into  the 
laixls  of  sinners  to  be  crucified,  who  was  lifted 
ip  on  the  horns  of  the  unicorn,  and  who  was 


pierced  in  His  holy  side,  who  poured  forth  from 
His  side  the  two  purifying  elements,*  water  and 
blood,  word  and  spirit,  and  who  was  buried  on  the 
day  of  the  passover,  the  stone  being  placed  upon 
the  tomb. 


POLYCRATES,»  BISHOP  OF  EPHESU& 

[a.d.  130-196.]  This  author  3  comes  in  as  an  appendix  to  the  stories  of  Polycarp  and  Irenseus 
and  good  Anicetus,  and  his  writings  also  bear  upon  the  contrast  presented  by  the  less  creditable 
Ustory  of  Victor.  If,  as  I  suppose,  the  appearance  of  our  Lord  to  St.  John  on  ''  the  Lord's 
day"  was  on  the  Paschal  Sunday,  it  may  at  first  seem  surprising  that  this  Apostle  can  be  claimed 
by  Polycrates  in  behalf  of  the  Eastern  custom  to  keep  Easter,  with  the  Jews,  on  the  fourteenth 
day  of  the  moon.  But  to  the  Jews  the  Apostles  became  "  as  Jews  "  in  all  things  tolerable,  so  long 
II  die  Temple  stood,  and  while  the  bishops  of  Jerusalem  were  labouring  to  identify  the  Paschal 
Iamb  with  their  Passover.  The  long  survival  of  St.  John  among  Jewish  Christians  led  them  to 
prolong  this  usage,  no  doubt,  as  sanctioned  by  his  example.  He  foreknew  it  would  quietly  pass 
away.  The  wise  and  truly  Christian  spirit  of  Irenaeus  prepared  the  way  for  the  ultimate  unanimity 
of  the  Church  in  a  matter  which  lies  at  the  base  of  "  the  Christian  Sabbath,"  and  of  our  own  ob- 
servance of  the  first  day  of  the  week  as  a  weekly  Easter.  Those  who  in  our  own  times  have 
revived  the  observance  of  the  Jewish  Sabbath,  show  us  how  much  may  be  said  on  their  side,^  and 
doddate  the  tenacity  of  the  Easterns  in  resisting  the  abolition  of  the  Mosaic  ordinance  as  to  the 
Paschal,  although  they  agreed  to  keep  it ''  not  with  the  old  leaven." 

Our  author  belonged  to  a  family  in  which  he  was  the  eighth  Christian  bishop ;  and  he  pre- 
sided over  the  church  of  Ephesus,  in  which  the  traditions  of  St.  John  were  yet  fresh  in  men's 
minds  at  the  date  of  his  birth.  He  had  doubtless  known  Polycarp,  and  Irenaeus  also.  He  seems 
to  have  presided  over  a  synod  of  Asiatic  bishops  (a.d.  196)  which  came  together  to  consider  this 
matter  of  the  Paschal  feast.  It  is  siu-ely  noteworthy  that  nobody  doubted  that  it  was  kept  by  a 
Christian  and  Apostolic  ordinance.  So  St.  Paul  argues  from  its  Christian  observance,  in  his  rebuke 
of  the  Corinthians.5  They  were  keeping  it  "  unleavened  "  ceremonially,  and  he  urges  a  spiritual 
imleavening  as  more  important.  The  Christian  hallowing  of  Pentecost  connects  with  the  Paschal 
ngnment^    The  Christian  Sabbath  hinges  on  these  points. 

who  is  laid  to  rest  at  Hierapolis ;  and  his  two 
daughters,  who  arrived  at  old  age  unmarried ; " 
his  other  daughter  also,  who  passed  her  life" 
under  the  influence  of  the  Holy  Spirit,  and  re- 
poses at  Ephesus;  John,  moreover,  who  re- 
clined on  the  Lord's  bosom,  and  who  became 
a  priest  wearing  the  mitre,''  and  a  witness  and  a 
teacher  —  he  rests  at  Ephesus.  Then  there  is 
Polycarp,  both  bishop  and  martyr  at  Smyrna; 
and  Thraseas  from  Eumenia,  both  bishop  and 


HIS  EPISFLE  TO  VICTOR  AND  THE  ROliCAN 
CHURCH  CONCERNING  THE  DAY  OF  KEEPING  THE 
PASS0VER.7 

As  for  us,  then,  we  scrupulously  observe  the 
day,^  neither  adding  nor  taking  away. 
Plor  in  Asia  great  luminaries  ^  have  gone  to  their 
KSty  who  shall  rise  again  in  the  day  of  the  com- 
ag  of  the  Lord,  when  He  cometh  with  glory 
lom  heaven  and  shall  raise  again  all  the  saints. 
r  speak  of  Philip,  one  of  the  twelve  apostles,'** 


*  lUAur  KoN^ca,  qn.  vaA«rKa#«po'ta  a  **  re-purifiers/' 

•  Wesloott,  Canon,  p.  438,  note  x ;  Lightfimt,  Ap,  Fathers ,  pp. 


^«  See  Liurdner,  Credib..  toI.  ii.  cap.  93,  p.  259. 

4  They  camioc  be  sadsactorilv  answered,  it  seems  to  me,  save 
Y  the  sppeal  to  John  xx.  xo,  96,  Acts  xx.  7,  x  Cor.  xvi.  9,  and  Rev. 
,  so^  lot  die  Lord's  day,  and  to  the  Council  of  Jerusalem  (Acts 
V.  fl§;  CoL  u.  x6)  fiw  toe  repeal  ci  Sabbatical  ordnances;  and  to 
■C  laws  (Ifatt.  xri.  19;  John  xiv.  96:  Matt.  xxviiL  so)  of 
authwity  ghcn  by  Chrnt  Himself  to  His  Apostles. 


s  X  Cor.  7,  8,  and  margin  of  Revised  Version:  also  Acts  xii.  a 
and  X9. 

6  Acts  ii.  X,  XX.  x6;  x  Cor.  xvL  8. 
'  In  Eusebius,  Hist.  Eccl.,  v.  94. 
*  ' KpftaJbiOvfTfifTov  iyoiiMP  Ti|r  iifiipav, 

'<>  [See  vol.  vii.  p.  500,  n.  6.  Great^oonfusions  adhere  to  this  nama.] 
XX  ^yo  Bvyariptu  avroO  ^ryi^poxviot  wapBivoi, 
"  noAcTtvtraii^.    fPhil.  iu.  90,  Greek.] 
13  n^oAoi^.  [Probably  the  ornament  of  the  high  priest;  Exod. 
3anm,  35,  36.] 


REMAINS   OF  THE   SECOND  AND  THIRD   CENTURIES. 


775 


character  of  that  book,  which  Grabe  and  others  suppose  to  be  the  work  of  Leucius,  a  noted  forger 
and  falsifier.  It  had  never  been  heard  of  in  the  great  See  of  Antioch,  and  this  famous  bishop 
could  only  get  sight  of  it  by  fishing  it  out  of  the  dirty  pool  of  the  Docetse. 


I. 

FROM  THE  EPISTLE  TO  CARIOUS  AND  PONTICUS.' 

That  ye  may  see  also  that  the  proceedings  of 
this  lying  confederacy,'  to  which  is  given  the 
name  of  New  Prophecy,  is  abominated  among 
the  whole  brotherhood  throughout  the  world,  I 
have  sent  you  letters  of  the  most  blessed  Clau- 
dius Apollinarius,  who  was  made  bishop  of 
Hieiapolis  in  Asia. 

IL 

VKOM    the    book    concerning    THE    GOSPEL    OF 

PETER.3 

For  we,  brethren,  receive  both  Peter  and  the 
rest  of  the  apostles  as  Christ  Himself,  But  those 
writings  which  are  falsely  inscribed  with  their 
name,^  we  as  experienced  persons  reject,  know- 
ing that  no  such  writings  have  been  handed 
down  to  us.s  When,  indeed,  I  came  to  see  you, 
I  supposed  that  all  were  in  accord  with  the 
orthodox  faith;  and,  although  I  had  not  read 
through  the  Gospel  inscribed  with  the  name  of 


Peter  which  was  brought  forward  by  them,  I 
said  :  If  this  is  the  only  thing  which  threatens  * 
to  produce  ill-feeling  among  you,  let  it  be  read. 
But,  now  that  I  have  learnt  from  what  has  been 
told  me  that  their  mind  was  secretly  cherishing 
some  heresy ,7  I  will  make  all  haste  to  come 
to  you  again.  Expect  me  therefore,  brethren, 
shortly.  Moreover,  brethren,  we,  having  dis- 
covered to  what  kind  of  heresy  Marcion  ad- 
hered, and  seen  how  he  contradicted  himself, 
not  understanding  of  what  he  was  speaking,  as 
you  will  gather  from  what  has  been  written  to 
you*  —  for,  having  borrowed  this  said  Gospel 
from  those  who  were  familiar  with  it  from  con- 
stant perusal,  namely  from  the  successors  of 
those  who  were  his  leaders  in  the  heresy ^  whom 
we  call  Docetae  (for  most  of  the  opinions  held 
by  him  are  derived  from  their  teaching),  we 
were  able  to  read  it  through ;  and  while  we  found 
most  of  its  contents  to  agree  with  the  orthodox 
account  of  the  Savioiu*,  we  found  some  things 
inconsistent  with  that,  and  these  we  have  set 
down  below  for  your  inspection. 


AP0LL0NIUS.9 

[a.d.  211.]  He  was  a  most  eloquent  man,  according  to  St.  Jerome ;  and  his  writings  against 
Montanism  were  so  forcible  as  to  call  forth  TertuUian  himself,  to  confute  him,  if  possible.  He 
flourished  under  Commodus  and  Severus,  and  probably  imtil  the  times  of  Caracalla.  He  bears 
testimony  to  the  existence  of  a  canon  of  Scripture,'**  and  to  its  inspired  authorit}'  as  the  rule  of 
.laith  and  practice ;  and  he  witnesses,  by  citation,  to  the  Gospel  of  St.  Matthew.  The  Revelation 
.of  St.  John  also,  according  to  Eusebius,  was  employed  by  him  in  his  works ;  and  he  preserves  a 

tradition  that  our  Lord  bade  the  Apostles  continue  in  Jerusalem  for  the  space  of  twelve  years. 

We  cannot  affirm  that  he  was  invested  with  any  office  in  the  Church. 


CONCERNING  MONTANISM." 


I. 


But  who  is  this  new  teacher?  His  works  and 
teaching  inform  us.  This  is  he  who  taught  the 
dissolution  of  marriage ;  who  inculcated  fasting ; 
who  called  Penlga  and  Tymius,  small  towns  of 
.Fhrygia,  Jerusalem,  because  he  wished  to  collect 
thither  people  from  all  parts ;  who  set  up  exact- 
ors of  money ;  who  craftily  contrives  the  taking 
of  gifts  under  the  name  of  voluntary  offerings ; 


who  grants  stipends  to  those  who  publish  abroad 
his  doctrine,  that  by  means  of  gluttony  the  teach- 
ing of  the  doctrine  may  prevail. 


n. 


We  declare  to  you,  then,  that  these  first  proph- 
etesses, as  soon  as  they  were  filled  with  the 
spirit,  left  their  husbands.  Of  what  falsehood, 
then,  were  they  guilty  in  calling  Prisca  a  maiden ! 


>  In  Euselriiu,  Hitt,  Eccl.,  v.  19. 

'  In  Etuebius,  Hist.  Eccl.,  ▼.  za. 

^  The  reading  of  Migne.  ^koimtc,  is  adcqyted  instead  of  ov^iMira. 

S  T^  rouurr*  ov  vapcAa/tofMr. 


'  Aipc<rci  rivi  6  vov9  avrwv  ^rt^wAcvcv, 
*  The  construction  is  not  again  resumed. 
9  Routh,  Rel.  Sac.,  vol.  i.  pp.  465-485. 

'o  Westcott,  Cafum,  p.  433. 

"  In  Eusebius,  Htst,  Bccl.t  t.  18. 


776 


REMAINS  OF  THE  SECOND  AND  THIRD  CENTURIES. 


Do  you  not  think  that  all  Scripture  forbids  a 
prophet  to  receive  gifts  and  money?  When, 
therefore,  I  see  that  Sie  prophetess  has  received 
gold  and  silver  and  expensive  articles  of  dress, 
now  can  I  avoid  treating  her  with  disapproval? 

m. 

Moreover,  Themison  also,  who  was  clothed  in 
a  garb  of  plausible  '  covetousness,  who  declined 
to  bear  the  sign  of  confessorship,  but  by  a  large 
sum  of  money  put  away  from  him  the  chains  o/ 
martyrdom,  although  alter  such  conduct  it  was 
his  duty  to  conduct  himself  with  humility,  yet 
had  the  hardihood  to  boast  that  he  was  a  martyr, 
and,  in  imitation  of  the  apostle,  to  compose  a 
general  epistle,  in  which  he  attempted  to  in- 
struct' in  the  elements  of  the  faith  those  who 
had  believed  to  better  purpose  than  he,  and  de- 
fended the  doctrines  of  the  new-fangled  teach- 
ing,3  and  moreover  uttered  blasphemy  against 
the  Lord  and  the  apostles  and  the  holy  Church. 

IV. 

But,  not  to  dwell  further  on  these  matters,  let 
the  prophetess  tell  us  concerning  Alexander,  who 
calls  himself  a  martyr,  with  whom  she  joins  in 
banqueting ;  who  himself  also  is  worshipped  by 
many;^  whose  robberies  and  other  deeds  of 
daring,  for  which  he  has  been  punished,  it  is  not 
necessary  for  us  to  speak  of,  since  the  treasury  5 
has  him  in  keeping.  Which  of  them,  then,  con- 
dones the  sins  of  the  other?  The  prophet  the 
robberies  of  the  martyr,  or  the  martyr  the  covet- 
ousness of  the  prophet  ?  For  whereas  the  Lord 
has  said,  "  Provide  not  gold,  nor  silver,  nor  two 
coats  a-piece,^  ^  these  men  have,  on  the  flat  con- 
trary, transgressed  the  command  by  the  acquisi- 
tion of  these  forbidden  things.  For  we  shall 
show  that  those  who  are  called  among  them 
prophets  and  martyrs  obtain  money  not  only  from 
the  rich,  but  also  from  the  poor,  from  orphans 


and  widows.  And  if  they  are  confident  ikatAey 
are  right  in  so  doing,  let  them  stand  fotwari 
and  discuss  0u  point,  in  order  that,  if  they  be 
refuted,  they  may  cease  for  the  future  so  to  trans- 
gress. For  the  fruits  of  the  prophet  must  needs 
be  brought  to  the  test :  for  ''  from  its  fruit  is  the 
tree  known."  ^  But  that  those  that  desire  it  may 
become  acquainted  with  what  relates  to  Alexan- 
der, he  was  condemned  by  i£milius  Frontinos, 
proconsul  at  Ephesus,  not  on  account  of  tbe 
name  of  Christ,  but  for  the  daring  robberies  be 
committed  when  he  was  already  a  transgressor.' 
Afterwards,  when  he  had  spoken  falsely  of  tbe 
name  of  the  Lord,  he  was  released,  having  de- 
ceived the  faithful  there ;  9  and  even  the  bretitm 
of  his  own  district,'®  from  which  he  came,  did 
not  receive  him,  because  he  was  a  robber.  Tbns, 
those  who  wish  to  learn  what  he  is,  have  the 
public  treasury  of  Asia  to  go  to.  And  yet  die 
prophet,  although  he  spent  many  years  with  him, 
}sxiQi9i%  forsooth  nothing  about  him  !  By  convict- 
ing "  him,"  we  by  his  means  clearly  convict  of  mis- 
representation "  the  prophet  likewise.*  Wc  are 
able  to  prove  the  like  in  the  case  of  many  o^urt 
besides.  And  if  they  are  confident  of  ^uiruh 
nocence,  let  them  abide  the  test 

V. 

If  they  deny  that  their  prophets  have  taken 
gifts,  let  them  confess  thus  much,  that  if  diey 
be  convicted  of  having  taken  them,  they  are  not 
prophets;  and  we  will  adduce  ten  thousand 
proofs  that  they  have.  It  is  proper,  too,  that  all 
the  fruits  of  a  prophet  should  be  examined.  TcU 
me  :  does  a  prophet  dye  his  hair  f  Does  a  prophet 
use  stibium  on  his  eyes  ?  Is  a  prophet  fond  of 
dress?  Does  a  prophet  play  at  gaming-taUes 
and  dice  ?  Does  a  prophet  lend  money  on  in- 
terest ?  "  Let  them  confess  whether  these  things 
are  allowable  or  not.  For  my  part,  I  will  prove 
that  these  practices  have  occurred  among  them. 


PANTiENUS,'3  THE  ALEXANDRIAN   PHILOSOPHER. 

[a.d.  182-192-212.]  The  world  owes  more  to  Pantaenus  than  to  all  the  other  Stoics  pot 
together.  His  mind  discovered  that  true  philosophy  is  found,  not  in  the  Porch,  but  in  Nazareth, 
in  Gethsemane,  in  Gabbatha,  in  Golgotha ;  and  he  set  himself  to  make  it  known  to  the  woiid. 
We  are  already  acquainted  with  the  great  master  of  Clement,'*  "  the  Sicilian  bee,"  that  forsook 


9  avvaytavL^toBcLK  roif  rijf  iraiKO^aivtaf  Aoyoif. 

<_  Or,  "  whom  many  of  them  (the  Montanists  —  reading  avrwi'  for 

r«,  worship." 

5  hitiaQ6witM.6^,  a  chamber  at  the  back  of  the  temple  of  Minerva,  in 
wfaich  public  money  was  kept. 

6  Matt.  X.  9. 

^  Matt.  xii.  33. 

*  nafM^drn^^  here  meaning  am  apostate, 

9  This  is  explained  by  Ruhnus  to  mean:  "  When  certain  breth* 


ten  who  had  influence  with  tbe  judge  interceded  fior  him,  be  pnmied 
that  he  was  suffering  for  the  name  of  Christ,  and  by  this  meass  ^ 
was  released." 

^^  irapoiKia. 

II  viroorairiy,  from  v^iimiin,  probably  in  the  scDse  of  mitt&»*' 
in£one  thing/or  another. 

*3  Vol.  ii.  p.  342;  Westcott,  Canon,  pp.  90,  381;  Roalh,l>^-« 
vol.  i.  pp.  375-379-  - 

14  Vol.  ti.  pp.  165,  etc.,  and  p.  301,  note  9;  also  p.  34t,Ebddu« 
this  series. 


REMAINS  OF  THE  SECOND   AND  THIRD  CENTURIES. 


m 


die  flowers  of  Enna,  to  enrich  Alexandria  with  what  is ''  sweeter  than  honey  and  the  honey-comb ; " 
md  we  remember  that  he  became  a  zealous  missionary  to  the  Oriental  Ethiopia,  and  found  there 
tfie  traces  of  St  Matthias'  labours,  and  those  also  of  St.  Bartholomew.  From  this  mission  he 
leems  to  have  returned  about  a.d.  192.  Possibly  he  was  master  of  the  Alexandrian  school  before 
!ie  went  to  India,  and  came  back  to  his  chair  when  that  mission  was  finished.  There  he  sat  till 
ibout  AJ>.  212,  and  under  him  this  Christian  academy  became  famous.  It  had  existed  as  a 
»techetical  school  from  the  Apostles'  time,  according  to  St.  Jerome.  I  have  elsewhere  noted  some 
reasons  for  supposing  that  its  founder  may  have  been  Apollos.*  All  the  learning  of  Christendom 
may  be  traced  to  this  source ;  and  blessed  be  the  name  of  one  of  whom  all  we  know  is  ennobling 
to  the  Church,  and  whose  unselfish  career  was  a  track  of  light  ''shining  more  and  more  unto  the 
perfect  day." 


**  In  the  sun  hath  He  set  His  tent."  3  Some 
dBnn  that  the  reference  is  to  the  Lord's  body, 
which  He  Himself  places  in  the  sun :  ^  Hermo- 
floies,  for  instance.  As  to  His  body,  some  say 
s  is  His  tent,  others  the  Church  of  the  faithful. 
Bat  our  Fantsnus  said :  "  The  language  em- 
ployed by  prophecy  is  for  the  most  part  indefi- 
nite, the  present  tense  being  used  for  the  future, 
and  again  the  present  for  the  past." 

IL» 

This  mode  of  speaking  Saint  Dionysius  the 
Areopagite  declares  to  be  used  in  Scripture  to 
denote  predeterminations  and  expressions  of  the 
divine  will.^  In  like  manner  sdso  the  follow- 
eis  of  Pantssnus,7  who  became  the  preceptor  of 
tte  great  Clement  the  Stromatist,  affirm  that 
tfiey  are  commonly  used  in  Scripture  for  expres- 
aons  of  the  divine  will.  Accordingly,  when  asked 
by  some  who  prided  themselves  on  the  outside 
learning,^  in  what  way  the  Christians  supposed 
Ciod  to  become  acquainted  with  the  universe,'' 
flieir  own  opinion  being  that  He  obtains  His 


knowledge  of  it  in  different  ways,  —  of  things 
falling  within  the  province  of  the  understanding 
by  means  of  the  imderstanding,  and  of  those 
within  the  region  of  the  senses  by  means  of 
the  senses,  —  they  replied  :  "  Neither  does  He 
gain  acquaintance  with  sensible  things  by  the 
senses,  nor  with  things  within  the  sphere  of  the 
understanding  by  the  understanding:  for  it  is 
not  possible  that  He  who  is  above  all  existing 
things  should  apprehend  them  by  means  of  ex- 
isting things.  We  assert,  on  the  contrary,  that 
He  is  acquainted  with  existing  things  as  the 
products  of  His  own  volition."  '**  They  added, 
by  way  of  showing  the  reasonableness  of  their 
view :  ''  If  He  has  made  all  things  by  an  act  of 
His  will  (and  no  argument  will  be  adduced  to 
gainsay  this) ,  and  if  it  is  ever  a  matter  of  piety  and 
rectitude  to  say  that  God  is  acquainted  with  His 
own  will,  and  if  He  has  voluntarily  made  every 
several  thing  that  has  come  into  existence,  then 
siurely  God  must  be  acquainted  with  all  existing 
things  as  the  products  of  His  own  will,  seeing 
that  it  was  in  the  exercise  of  that  will  that  He 
made  them." 


PSEUD-IRENiEUS. 


[a.d.  177.]  This  letter  should  have  been  made  a  preface  to  the  works  of  Irenseus,  or  at  least 
appendix.  It  is  worthy  of  his  great  name ;  ''  the  finest  thing  of  the  kind  in  all  antiquity,"  says 
Lardner.  Critics  of  no  mean  name  have  credited  it  to  Irenaeus ;  but,  as  this  cannot  be  proved,  I 
have  accordingly  marked  it  as  2l  pseudonym.  The  same  writer  condenses  the  arguments  of  others^ 
ya  which  he  decides  to  adhere  to  the  later  chronology  of  Eusebius,  assigning  its  date  to  the 
leventeenth  year  of  Marcus  Aurelius."  Natiurally  humane  and  comparatively  gentle  in  other 
lespects  he  was ;  but  Stoicism,  as  well  as  heathenism,  showed  what  it  could  exact  of  such  a  char- 
icter  in  maintenance  of  the  popular  and  imperial  superstitions.    Terrible  is  the  summary  of 


*  Vol.  ▼!*  p.  936.  St  Lakci^  in  the  company  of  ApoUot,  may 
-n  met  a  cmieckumen  of  his  m  that  '*  excellent  Theophilus "  of 
irtitiDgs  (St.  Luke  t.  4,  Greek) ,  whoce  history  shows  that  cate* 
jical  teachmg  was  already  part  of  the  Christian  system, 
s  In  Sxtrmcttfrom  the  Pro^ktts,  written  probablv  by  Theodo- 
,  mad  collected  oy  Clement  of  Alexandria  or  some  otner  writer. 
'«  F^  adx.  4. 


3  In  the  Scholia  of  Maximoson  St.  Gregory  the  Divine. 

7  Ot  wtfk  nimaivov.    [VoL  ii.  pp.  165-167,  this  series.) 
*  Tifr  «{•*  woiScvoir. 

10  '0«  Mia  ««A4m«t«. 

"  Vol  ir.  p.  Its,  this  series.    Compare  Lightfbot,  A^.  Fm^kirt, 
part  iL  voL  L  pp.  499,  etc.,  510,  etc 


778 


REMAINS   OF  THE   SECOND   AND   THIRD   CENTURIES. 


Lightfoot  concerning  the  barbarities  of  this  darling  of  the  '*  philosophers :  "  ''  It  is  a  plain  furt, 
that  Christian  blood  flowed  more  freely  under  M.  Aurelius  than  at  any  time  previously  during  the 
half  century  since  the  Bithynian  martyrdoms  under  Trajan,  or  was  yet  to  flow  at  any  time  during 
the  decades  which  would  elapse  before  the  Severian  persecution.  These  persecutions  extend 
throughout  his  reign  :  they  were  fierce  and  deliberate ;  aggravated,  at  least  in  some  cases,  by  aud 
tortures.  They  had  the  emperor's  direct  personal  sanction.  They  break  out  in  all  parts  of  the 
empire,  —  in  Rome,  in  Asia  Minor,  in  Gaul,  in  Africa,  possibly  also  in  Byzantium."  « 

Bishop  Lightfoot  accounts  for  the  fact,  that,  in  spite  of  this  sanguinary  character  of  the  period, 
little  complaint  is  heard  from  the  suffering  Church,  by  a  simple  statement  which  is  honourable  to 
Aurelius  as  a  Roman  and  an  emperor.  He  was  such  a  contrast  to  the  Neros  and  Caligulas,  that 
the  wretched  Romans  loved  him  as  a  father ;  to  reproach  him  was,  therefore,  poor  policy  for 
Christians.  They  would  have  been  answered,  practically :  "  If  so  good  a  sovereign  finds  it  necessary 
to  punish  you,  the  fault  is  your  own ;  you  have  only  to  be  as  we  are,  and  he  will  treat  you  as 
well  as  he  does  us." 

Of  this  awful  outbreak  in  Lyons  and  Vienne,  says  Lightfoot : '  "  The  persecution  was  wh6l^ 
sale,  so  that  it  was  not  safe  for  any  Christian  to  appear  out  of  doors.  No  difference  of  age  or  sa 
was  made.  The  prisoners  were  put  to  the  most  cruel  tortures.  All  the  elements  of  power  com- 
bined to  crush  the  brethren." 

To  forbear  threatenings,  to  revile  not  again,  to  conquer  through  patient  suffering,  to  peIS^ 
vere,  "  looking  unto  Jesus,"  and  to  be  silent,  like  Him,  before  their  murderers,  was  therefore 
the  world-wide  conduct  of  the  saints.  This  golden  letter  shows  what  they  were  called  to  endure, 
and  how  they  glorified  Christ  by  their  deaths,  from  the  utmost  Orient  to  the  extreme  limits  of  the 
West. 


THE  LETTER  OF  THE  CHURCHES  OF  VIENNA   AND   LUGDUNUM  TO  THE   CHURCHES 

OF  ASIA   AND   PHRYGIA.* 


It  began  thus  :  —  "  The  servants  of  Christ 
who  sojourn  in  Vienna  and  Lugdunum  of  Gaul 
to  the  brethren  throughout  Asia  and  Phrygia, 
who  have  the  same  faith  and  hope  of  redemp- 
tion as  ourselves,  peace,  grace,  and  glory  from 
God  the  Father,  and  from  Christ  Jesus  our 
Lord." 

After  some  further  preliminary  remarks  the 
letter  proceeds  :  —  "  The  greatness  of  the  tribula- 
tion in  this  region,  and  the  exceeding  anger  of 
the  heathen  nations  against  the  saints,  and  the 
sufferings  which  the  blessed  Witnesses ^  endured,, 
neither  are  we  competent  to  describe  accurately, 
nor  indeed  is  it  possible  to  detail  them  in  writ- 
ing. For  with  all  his  strength  did  the  adversary 
assail  us,  even  then  giving  a  foretaste  of  his  ac- 
tivity among  us  which  is  to  be  without  restraint ; 
and  he  had  recourse  to  every  means,  accustom- 
ing his  own  subjects  and  exercising  them  before- 
hand against  the  servants  of  God,  so  that  not 
only  were  we  excluded  from  houses,'*  baths,  and 
the  forum,  but  a  universal  prohibition  was  laid 


against  any  one  of  us  appearing  in  any  place 
whatsoever.     But  the  grace   of   God  acted  as 
our  general  against  him.     It  rescued  the  weak: 
it  arrayed  against  him  men  like  firm  pillars,  who 
could  through  patience  bear  up  against  the  whok 
force  of  the  assaults  of  the  wicked  one.    Tbej<r 
came  to  close  quarters  with  him,  enduring  every 
form  of  reproach  and  torture  ;  and,  making  ligh: 
of  grievous  trials,  they  hastened   on  to  Christ, 
showing  in  reality  that  the   '  sufferings  of  the 
present  time  are   not  worthy  to   be  compared 
with  the  glory  that  is  to  be   revealed  in  us.'^ 
And  first  they  nobly  endured  the  evils  which 
were   heaped    on    them    by   the    populace,— 
namely,  hootings   and   blows,   draggings,  plun- 
derings,  stonings,  and  confinements/^  and  e\-ery- 
thing  that  an  infuriated  mob  is  wont  to  perpetrate 
against  those  whom  they  deem  bitter  enemies 
And  at  length,  being  brought  to  the  forum  by 
the  tribune  of  the  soldiers,  and  the  magistrates 
that  had  charge  of  the  city,  they  w^ere  examined 
in  presence  of  the  whole  multitude ;  and  having 


*  At>.  Fathers^  part  ii.  vol.  i.  p.  499. 

*  This  letter  has  come  down  to  us  in  fragments  quoted  by  Euse- 
bius.  Wc  have  used  the  translation  of  Tx)rd  Hailes  as  the  basis  of 
ours.  [Compare  Vol.  i.  p.  309,  this  series,  and  note  the  adhesion  of 
th«  primitive  Gallican  Church  to  the  East,  —  to  the  land  of  Polycarp 
and  Pothinus.  Concerning  Pothinus,  see  Roulh,  Rel.  Sac,  i.  p.  328, 
and  the  correction  by  Lightfoot,  A^.  F.,  part  li.  vol  i.  p.  430,  etc. 
The  Gallican  Church  may  yet  arise  from  the  dust,  and  restore  the 
primitive  primacy  of  Lyons.    God  grant  it! J 


3  We  have  translated  fjLdprvfx^  "  witnesses  **  and  tt.afiTvpka  "  vs> 
mony  "  throughout. 

4  Houses  of  friends  and  relatives.  Olshausen  takes  tbeatcbe 
public  buildings. 

5  Rom.  viii.  i8.  [On  quotations  from  Scripture,  etc, see  WefiaA 
Canon,  p.  378,  ed.  1855. 1 

^  By  "  confinements'  in  this  passage  evidently  is  meant  tbat  ^ 
populace  prevented  them  from  resorting  to  pubuc  plaoes,  aad  ^ 
shut  them  up  in  their  own  houses. 


REMAINS  OF  THE   SECOND  AND   THIRD   CENTURIES.         779 


confessed,  they  were  shut  up  in  prison  until  the 
anival  of  the  governor. 

"  After  this,  when  they  were  brought  before 
the  governor,  and  when  he  displayed  a  spirit  of 
savage  hostility  to  us,  Vettius  Epagathus,  one 
of  the  brethren,  interposed.  For  he  was  a  man 
who  had  contained  the  full  measure  of  love 
towards  God  and  his  neighbours.  His  mode 
of  life  had  been  so  strict,  that  though  he  was  a 
jfoung  man,  he  deserved  to  be  described  in  the 
words  used  in  regard  to  the  elderly  Zacharias : 

*  He  had  walked  therefore  in  all  the  command- 
ments and  ordinances  of  the  Lord  blameless.' ' 
He  was  also  eager  to  serve  his  neighbour  in  any 
way,  he  was  very  zealous  for  God,  and  he  was 
fervent  in  spirit.  Such  being  the  character  of 
the  man,  he  could  not  bear  that  judgment  should 
be  thus  unreasonably  passed  against  us,  but  was 
moved  with  indignation,  and  requested  that  he 
himself  should  be  heard  in  defence  of  his  breth- 
ren, undertaking  to  prove  that  there  is  nothing 
ungodly  or  impious  amongst  us.  On  this,  those 
who  were  round  the  judgment-seat  cried  out 
against  him,  for  he  was  a  man  of  distinction  ;  and 
the  governor,  not  for  a  moment  listening  to  the 
just  request  thus  made  to  him,  merely  asked  him 
if  he  himself  were  a  Christian.  And  on  his  con- 
fessing in  the  clearest  voice  that  he  was,  he  also 
was  taken  up  into  the  number  of  the  Witnesses, 
receiving  the  appellation  of  the  Advocate  of  the 
Christians,'  and  having  himself  the  Advocate, 
the  Spirit,}  more  abundantly  than  Zacharias ; 
which  he  showed  in  the  fulness  ^  of  his  love,  in 
that  he  had  of  his  own  good-will  offered  to  lay 
down  his  own  life  in  defence  of  the  brethren. 
For  he  was  and  is  a  genuine  disciple  of  Christ, 

*  following  the  Lamb  whithersoever  He  goeth.'  s 

"  After  this  the  rest  began  to  be  distinguished,^ 
for  the  proto-martyis  were  decided  and  ready, 
and*  accomplished  the  confession  of  their  testi- 
mony with  all  alacrity.  But  there  appeared  also 
those  who  were  unprepared  and  unpractised,  and 
who  were  still  feeble,  and  unable  to  bear  the 
tension  of  a  geat  contest.  Of  these  about  ten  in 
nmnber  proved  abortions;  causing  great  grief 
and  immeasurable  sorrow  amongst  us,  and  damp- 
ing the  ardour  of  the  rest  who  had  not  yet  been 
apprehended.  For  these,  although  they  suffered 
every  kind  of  cruelty,  remained  nevertheless  in 
the  company  of  the  Witnesses,  and  did  not  for- 
sake them.  But  then  the  whole  of  us  were 
greatly  alarmed  on  account  of  our  uncertainty 

to  confession,  not  because  we  feared  the  tor- 


>  Luke  i.  6. 

*  From  the  heathen  judge. 

*  Luke  i.  67. 

4  The  writer  refers  to  St.  John's  Gospel  (xv.  13) :  "  Greater  love 
bath  no  man  than  this,  that  a  man  lay  dcnim  his  life  for  his  friends." 

*  Rev.  xiv.  4. 

*  This  expression  seems  to  refer  to  what  took  place  in  athletic 
bsts.    The  athletes  were  tested  before  fighting,  and  those  in  evenr 

qualified  were  permitted  to  fight,  while  the  others  were  rejectea. 
Ttw  testing,  Valesius  supposes,  was  called  ^Mucpieit. 


tures  inflicted,  but  because  we  looked  to  the  end, 
and  dreaded  lest  any  one  should  fall  away. 
Those  who  were  worthy,  however,  were  daily 
apprehended,  filling  up  the  number  of  the  others : 
so  that  out  of  the  two  churches  all  the  excellent, 
and  those  to  whom  the  churches  owed  most  of 
all  their  estabhshment  and  prosperity,  were  col- 
lected together  in  prison.  Some  heathen  house- 
hold slaves  belonging  to  our  people  were  also 
apprehended,  since  the  governor  had  given 
orders  publicly  that  all  of  us  should  be  sought 
out.  lliese,  through  the  instigation  of  Satan, 
and  through  fear  of  the  tortures  which  they  saw 
the  saints  enduring,  urged  on  also  by  the  soldiers, 
falsely  accused  us  of  Thyestean  banquets  and 
CEdipodean  connections,  and  other  crimes  which 
it  is  lawful  for  us  neither  to  mention  nor  think 
of;  and,  indeed,  we  shrink  from  believing  that 
any  such  crimes  have  ever  taken  place  among 
men.  When  the  rumour  of  these  accusations 
was  spread  abroad,  all  raged  against  us  like  wild 
beasts ;  so  that  if  any  formerly  were  temperate 
in  their  conduct  to  us  on  account  of  relationship, 
they  then  became  exceedingly  indignant  and 
exasperated  against  us.  And  thus  was  fulfilled 
that  which  was  spoken  by  our  Lord  :  *  The  time 
shall  come  when  every  one  who  slayeth  you 
shall  think  that  he  offereth  service  to  God.*  7 

"  Then  at  last  the  holy  Witnesses  suffered  tor- 
tures beyond  all  description,  Satan  striving  ea- 
gerly that  some  of  the  evil  reports  might  be 
acknowledged  by  them.*  But  in  an  exceeding 
degree  did  the  whole  wrath  of  mob,  general,  and 
soldiers  fall  on  Sanctus,  a  deacon  from  Vienna, 
and  on  Maturus,  a  newly-enlightened  but  noble 
combatant,  and  on  Attalus,  a  native  of  Perga- 
mus,  who  had  always  been  the  Pillar  ^  and 
foundation  of  the  church  there,  and  on  Blandina, 
through  whom  Christ  showed  that  the  things  that 
to  men  appear  mean  and  deformed  and  con- 
temptible, are  with  God  deemed  worthy  of  great 
glory,  on  account  of  love  to  Him,  — a  love  which 
is  not  a  mere  boastful  api>earance,  but  shows 
itself  in  the  power  which  it  exercises  over  the  life. 
For  while  we  were  all  afraid,  and  especially  her 
mistress  in  the  flesh,  who  was  herself  one  of  the 
combatants  among  the  Witnesses,  that  she  would 
not  be  able  to  make  a  bold  confession  on  account 
of  the  weakness  of  her  body,  Blandina  was  filled 
with  such  power,  that  those  who  tortured  her  one 
after  the  other  in  every  way  from  morning  till 
evening  were  wearied  and  tired,  confessing  that 
they  had  been  baffled,  for  they  had  no  other 
torture  they  could  apply  to  her ;  and  they  were 

'  John  xvi.  9. 

B  llie  words  here  admit  of  two  meanings:  that  something  blas- 
phemous might  be  uttered  by  them  —  such  as  speaking  against 
Christ  and  swearing  by  Caesar:  or  that  some  accusation  against  the 
Christians  might  be  uttered  by  them  —  confirming,  for  instance,  the 
reports  of  infanticide  and  incest  prevalent  against  the  Christians.  Tht 
latter  in  this  passage  seems  unquestionably  to  be  the  meaning. 

9  t  Tim.  lii.  15. 


78o        REMAINS   OF  THE   SECOND  AND  THIRD   CENTURIES. 


astonished  that  she  remained  in  life,  when  her 
whole  body  was  torn  and  opened  up,  and  they 
gave  their  testimony'  that  one  only  of  the 
modes  of  torture  employed  was  sufficient  to  have 
deprived  her  of  life,  not  to  speak  of  so  many 
excruciating  inflictions.  But  the  blessed  woman, 
like  a  noble  athlete,  recovered  her  strength  in 
the  midst  of  the  confession ;  and  her  declsuration, 
'I  am  a  Christian,  and  there  is  no  evil  done 
amongst  us,'  brought  her  refreshment,  and  rest, 
and  insensibility  to  all  the  sufferings  inflicted  on 
her. 

"  Sanctus  also  nobly  endured  all  the  excessive 
and  superhuman*  tortures  which  man  could 
possibly  devise  against  him ;  for  the  wicked 
hoped,  on  account  of  the  continuance  and  great- 
ness of  the  tortures,  to  hear  him  confess  some  of 
the  unlawful  practices.  But  he  opposed  them 
with  such  firmness  that  he  did  not  tell  them  even 
his  own  name,  nor  that  of  his  nation  or  city,  nor 
if  he  were  slave  or  free ;  but  in  answer  to  all  these 
questions,  he  said  in  Latin,  '  I  am  a  Christian.' 
lliis  was  the  confession  he  made  repeatedly, 
instead  of  giving  his  name,  his  city,  his  race, 
and  indeed  in  reply  to  every  question  that  was 
put  to  him ;  and  other  language  the  heathens 
heard  not  from  him.  Hence  arose  in  the  minds 
of  the  governor  and  the  torturers  a  determined 
resolution  to  subdue  him;  so  that,  when  every 
other  means  failed,  they  at  last  flxed  red-hot 
plates  of  brass  to  the  most  delicate  parts  of  his 
body.  And  these  indeed  were  burned,  but  he 
himself  remained  inflexible  and  unyielding,  firm 
in  his  confession,  being  bedewed  and  strength- 
ened by  the  heavenly  fountain  of  the  water  of 
life  which  issues  from  the  belly  of  Christ.^  But 
his  body  bore  witness  to  what  had  happened  : 
for  it  was  all  wounds  and  weals,  shrunk  and 
torn  up,  and  had  lost  externally  the  human 
shape.  In  him  Christ  suffering  wrought  great 
wonders,  destroying  the  adversary,  and  showing 
for  an  example  to  the  rest  that  there  is  nothing 
fearful  where  there  is  the  Father's  love,  and 
nothing  painful  where  there  is  Christ's  glory. 
For  the  wicked  after  some  days  again  tortured 
the  Witness,  thinking  that,  since  his  body  was 
swollen  and  inflamed,  if  they  were  to  apply  the 
same  tortures  they  would  gain  the  victory  over 
him,  especially  since  the  parts  of  his  body  could 
not  bear  to  be  touched  by  the  hand,  or  that 
he  would  die  in  consequence  of  the  tortures,  and 


*  Heinichcn  construes  difTerently.  He  makes  the  **  torturers 
astonished  that  RIandina  gave  her  testimony  that  one  kind  of  torture  i 
was  sufficient  to  deprive  her  of  Hfe."  Perhaps  the  right  construction 
is  to  make  on  mean  "  because  "  or  "  for:  "  "  They  were  astonished 
at  Blandina  hearing  her  testimony,  for  one  kind  of  torture  was  suf- 
ficient to  have  killed  her." 

2  The  words  uirfp/SeflATj/xeVco^  koX  virip  iravra  avBpwiroy  naturally 
go  with  vnofi*vuy,  and  therefore  intimate  that  Sanctus'  endurance 
was  greater  than  human;  hut  we  doubt  if  this  is  intended  by  the 
writer. 

^  3  John  vii.  q8:  "  He  that  believeth  on  me,  as  the  Scripture  hath 
said,  out  of  his  oosom  shall  flow  rivers  of  living  water." 


thus  inspire  the  rest  with  fear.  Yet  not  only  did 
no  such  occurrence  take  place  in  regard  to  him, 
but  even,  contrary  to  every  expectation  of  man, 
his  body  unbent  itself  and  became  erect  in  dw 
midst  of  the  subsequent  tortures,  and  resumed 
its  former  appearance  and  the  use  of  its  limbic 
so  that  the  second  torture  turned  out  throng 
the  grace  of  Christ  a  cure,  not  an  affliction. 

''Among  those  who  had  denied  was  a  woman 
of  the  name  of  Biblias.  The  devil,  thinking  tfiat 
he  had  already  swallowed  her,  and  wishing  to 
damn  her  still  more  by  making  her  accuse  fidse- 
ly,  brought  her  forth  to  punishment,  and  em- 
ployed force  to  constrain  her,  already  feeble  and 
spiritless,  to  utter  accusations  of  atheism  against 
us.  But  she,  in  the  midst  of  the  tortures^ 
came  again  to  a  sound  state  of  mind,  and 
awoke  as  it  were  out  of  a  deep  sleep ;  for  the 
temporary  suflering  reminded  her  of  ^e  eternal 
punishment  in  Gehenna,  and  she  contradicted 
the  accusers  of  Christians,  saying,  '  How  can 
children  be  eaten  by  those  who  do  not  think  it 
lawful  to  partake  of  the  blood  of  even  brute 
beasts? '  And  after  this  she  confessed  herself  a 
Christian,  and  was  added  to  the  number  of  Wit- 
nesses. 

"  But  when  the  tyrannical  tortures  were  ren- 
dered by  Christ  of  no  avail  through  the  patience 
of  the  blessed,  the  devil  devised  other  omtiir- 
ances  —  confinement  in  the  darkest  and  roost 
noisome  cells  of  the  prison,  the  stretching  of  Ac 
feet  on  the  stocks,^  even  up  to  the  fifth  hole,  and 
the  other  indignities  which  attendants  stirred  up 
by  wrath  and  full  of  the  devil  are  wont  to  inflict 
on  the  imprisoned.     The  consequence  was,  that 
very  many  were  suffocated  in  prison,  as  many  at 
least  as  the  Lord,  showing  His  glor>%  ;^nshed  to 
depart  in  this  way.     For  there  were  others  who 
were  tortured  so  bitterly,  that  it  seemed  impos- 
sible for  them  to  survive  even  though  they  were 
to  obtain  every  kind  of  attention  ;  and  yet  they 
remained  alive  in  prison,  destitute  indeed  of  care 
from  man,  but  strengthened  by  the  Lord,  and 
invigorated  both  in  body  and  soul,  and  they  ani- 
mated and  consoled  the  rest.     But  the  new  con- 
verts who  had  been  recently  apprehended,  and 
whose  bodies  had  not  previously  been  tortured, 
could  not  indure  the  confinement,  but  died  in 
the  prison. 

"  Now  the  blessed  Pothinus,  who  had  been 
entrusted  with  the  service  of  the  bishopric  in 
Lugdunum,  was  also  dragged  before  the  judg- 
ment-seat. He  was  now  upwards  of  ninety  years 
of  age,  and  exceedingly  weak  in  body.  Though 
he  breathed  with  difficulty  on  account  of  the 
feebleness  of  the  body,  yet  he  was  strengthened 


*  The  holes  were  placed  in  a  line,  so  that  the  further  the  bok  a 
which  one  leg  was  put  from  the  hole  in  which  the  other  teg  w  |A 
the  more  nearly  would  the  two  legs  form  a  straight  line,  and  d» 
greater  would  be  the  pain. 


REMAINS  OF  THE  SECOND  AND  THIRD  CENTURIES. 


781 


ly  the  eagerness  of  his  spirit,  on  account  of  his 
earnest  desire  to  bear  his  testimony.    His  body, 
indeed,  was  akeady  dissolved  through  old  age 
and  disease,  yet  the  life  was  preserved  in  him, 
that  Christ  might  triumph  through  him.    When 
he  was  brought  by  the  soldiers  to  the  judgment- 
seat,  under  a  convoy  of  the  magistrates  of  the 
city,  and  amid  exclamations  of  every  kind  from 
the  whole  population,  as  if  he  himself  were  the 
Christ,  he  gave  the  good  testimony.      Being 
asked  by  the  governor  who  was  the  God  of  the 
Christians,  he  said, '  If  thou  art  worthy,  thou 
shalt  know.'    Thereupon  he  was  unmercifully 
dragged  about,  and  endured  many  blows;  for 
those  who  were  near  maltreated  him  in  every 
way  with  their  hands  and  feet,  showing  no  re- 
^>ect  for  his  age,  while  those  at  a  distance  hurled 
against  him  each  one  whatever  came  to  hand, 
an  of  them  believing  that  they  would  sin  greatly 
and  act  impiously  if  they  in  any  respect  fell  short 
in  their  insulting  treatment  of  him.    For  they 
thought  that  in  this  way  they  would  avenge  their 
gods.  And  Pothinus,  breathing  with  difficulty,  was 
cast  into  prison,  and  two  days  after  he  expired. 

"  Upon  this  a  grand  dispensation  '  of  God's 
providence  took  place,  and  the  immeasurable 
mercy  of  Jesus  was  made  manifest,  —  such  an 
occurrence  as  but  rarely  happens  among  the 
brotherhood,  yet  one  that  does  not  fall  short  of 
the  art  of  Christ.  For  those  who  in  the  first 
apprehension  had  denied,  were  imprisoned  along 
wiUi  the  others,  and  shared  their  hardships. 
Their  denial,  in  fact,  turned  out  at  this  time  to 
be  of  no  advantage  to  them.  For  while  those 
who  confessed  what  they  really  were,  were  im- 
prisoned simply  as  Christians,  no  other  accusa- 
tion being  brought  against  them,  those  who 
denied  were  detained  as  miurderers  and  profli- 
gates. They,  moreover,  were  doubly  punished. 
For  the  confessors  were  lightened  by  the  joy  of 
their  testimony  and  their  hope  in  the  promises, 
and  by  their  love  to  Christ,  and  by  the  Father's 
l^irit  But  the  deniers  were  tormented  greatly 
by  their  own  consciences,  so  that  when  they  were 
led  forth  their  countenances  could  be  distin- 
guished among  all  the  rest.  For  the  confessors 
went  forth  joyous,  with  a  mingling  of  glory  and 
abundant  grace  in  their  looks,  so  that  their 
chains  lay  like  becoming  ornaments  around  them, 
as  around  a  bride  adorned  with  golden  fringes 
wrought  with  divers  colours."  And  they  breathed 
at  the  same  time  the  fragrance  of  Christ,^  so  that 
some  even  thought  that  they  were  anointed 
with  this  world's  perfume.  But  the  deniers  were 
downcast,  humbled,  sad-looking,  and  weighed 

'  The  disfMsnsation  is,  that  those  who  denied  were  not  set  free. 
Imt  confined  with  the  others:  and  that  this  harsh  treatment  and  sad 


of  mind  confirmed  the  resolution  of  those  not  yet  apprehended 
to  oonfiess  Christ.  Various  other  explanations  have  been  given,  but 
this  seems  the  most  reasonable. 

•  Ps.  xIt.  13. 

*  s  Cor.  it.  15. 


down  with  every  kind  of  disgrace.  They  were, 
moreover,  reproached  even  by  the  heathens  with 
being  base  and  cowardly,  and  charged  with  the 
crime  of  murder ;  they  had  lost  the  altogether 
honourable,  glorious,  and  life-giving  appellation.* 
When  the  rest  saw  this,  they  were  strengthened, 
and  those  who  were  apprehended  confessed  un- 
hesitatingly, not  allowing  the  reasoning  of  the 
devil  to  have  even  a  place  in  their  thoughts." 

Eusebius  omits  something,  saying  that  after  a 
little  the  letter  proceeded  as  follows  :  — 

"After  these  things,  then,  their  testimonies  took 
every  shape  through  the  different  ways  in  which 
they  departed.5  For,  plaiting  a  crown  from  dif- 
ferent colours  and  flowers  of  every  kind,  they 
presented  it  to  the  Father.  It  was  right  there- 
fore that  the  noble  athletes,  after  having  endured 
divers  contests  and  gained  grand  victories,  should 
receive  the  great  crown  of  incorruption. 

"  Maturus,  therefore,  and  Sanctus,  and  Blan- 
dina,  and  Attains  were  publicly  ^  exposed  to  the 
wild  beasts — that  common  spectacle  of  heathen 
barbarity;  for  a  day  was  expressly  assigned  to 
fights  with  wild  beasts  on  account  of  our  people. 
And  Maturus  and  Sanctus  again  endured  every 
form  of  torture  in  the  amphitheatre,  as  if  they 
had  had  no  suffering  at  all  before.  Or  rather, 
like  athletes  who  had  overthrown  their  adver- 
sary several  times,^  and  were  now  contending 
for  the  crown  itself,  again  they  endured  the 
lashes  *  which  were  usual  there  ;  and  they  were 
dragged  about  by  the  wild  beasts,  and  suffered 
every  indignity  which  the  maddened  populace 
demanded  in  cries  and  exhortations  proceeding 
from  various  parts  of  the  amphitheatre.  And 
last  of  all  they  were  placed  in  the  iron  chair, 
on  which  their  bodies  were  roasted,  and  they 
themselves  were  filled  with  the  fumes  of  their 
own  flesh.  But  the  heathens  did  not  stop  even 
here,  but  became  still  more  frantic  in  their  de- 
sire to  overcome  the  endurance  of  the  Chris- 
tians. But  not  even  thus  did  they  hear  anything 
else  from  Sanctus  than  the  utterance  of  the  con- 
fession which  he  had  been  accustomed  to  make 
from  the  beginning.  These,  then,  after  life  had 
lasted  a  long  time  throughout  the  great  contest, 
were  at  last  sacrificed,^  after  they  alone  had 


*  Of  Christian. 

s  We  have  adopted  here  an  emendation  of  Routh's.  The  literal 
version  of  the  common  text  is:  '*  The  testimonies  of  their  departure 
were  divided  into  every  form." 

6  The  Greek  is  ci«  rh  &titi6o'iov^  was  led  "  to  the  public  ittildinr" 
to  the  wild  beasts.  The  public  building  is  taken  to  oe  the  amphilhe* 
atre. 

'  The  words  "  several  times  "  are  represented  in  Greek  by  did  vAc»- 
6¥mv  icAiypwy,  lit.  "  through  several  k>ts."  ^  When  there  were  several 
athletes  to  contend,  the  pairs  were  determined  by  lot.  After  the  first 
contest  the  victors  were  again  formed  into  pairs  by  lot,  until  finally 
there  should  be  but  one  pair  left.  See  the  process  at  the  Olympic 
games  described  in  Lucian  Hermotimus,  c.  xf.  p.  78a. 

*  The  bestiarii,  before  fighting  with  wild  beasts,  had  to  nm  the 
gauntlet. 

9  Rufinus  tmifAztes  jMgvlatt  suHi.  Probably,  "killed  with  the 
sword."  The  term  may  have  been  a  technical  one,  being  applied  to 
the  gladiators  or  bestiarii,  whose  death  ouy  have  been  looked  on  as 
a  sacrifice  to  a  god  or  a  d<ad  hero. 


782 


REMAINS  OF  THE   SECOND  AND  THIRD   CENTURIES. 


formed  a  spectacle  to  the  world,  throughout  that 
day,  instead  of  all  the  diversity  which  usually 
takes  place  in  gladiatorial  shows. 

"  Blandina '  was  hung  up  fastened  to  a  stake, 
and  exposed,  as  food  to  the  wild  beasts  that 
were  let  loose  against  her ;  and  through  her  pre- 
senting the  spectacle  of  one  suspended  on  some- 
thing like  a  cross,  and  through  her  earnest 
prayers,  she  inspired  the  combatants  with  great 
eagerness :  for  in  the  combat  they  saw,  by  means 
of  their  sister,  with  their  bodily  eyes.  Him  who 
was  crucified  for  them,  that  He  might  persuade 
those  who  trust  in  Him  that  every  one  that  has 
suffered  for  the  glory  of  Christ  has  eternal  com- 
munion with  the  living  God.  When  none  of 
the  wild  beasts  at  that  time  touched  her,  she  was 
taken  down  from  the  stake  and  conveyed  back 
to  prison.  She  was  thus  reserved  for  another 
contest,  in  order  that,  gaining  the  victory  in 
many  preparative  conflicts,  she  might  make  the 
condemnation  of  the  Crooked  Serpent  *  unques- 
tionable, and  that  she  might  encourage  the 
brethren.  For  though  she  was  an  insignificant, 
weak,  and  despised  woman,  yet  she  was  clothed 
with  the  great  and  invincible  athlete  Christ.  On 
many  occasions  she  had  overpowered  the  adver- 
sary, and  in  the  course  of  the  contest  had  woven 
for  herself  the  crown  of  incorruption. 

"Attains  also  was  vehemently  demanded  by 
the  mob,  for  he  was  a  man  of  mark.  He  en- 
tered the  lists  a  ready  combatant  on  account  of 
his  good  conscience,  since  he  had  been  truly 
practised  in  the  Christian  discipline,  and  had 
always  been  a  Witness  of  the  truth  among  us. 
He  was  led  round  the  amphitheatre,  a  tablet 
going  before  him,  on  which  was  written  in  Latin, 
*  This  is  Attalus  the  Christian  ;  *  and  the  people 
swelled  with  indignation  against  him.  But  the 
governor,  learning  that  he  was  a  Roman,  ordered 
him  to  be  taken  back  to  prison  and  kept  with 
the  rest  who  were  there,  with  regard  to  whom  he 
had  written  to  the  Caesar,  and  was  now  awaiting 
his  determination. 

"  The  intervening  time  did  not  prove  barren 
or  unfruitful  to  the  Witnesses,  but  through  their 
patient  endurance  the  immeasurable  love  of 
Christ  was  made  manifest.  For  through  the  liv- 
ing the  dead  were  made  alive  ;  and  the  Witnesses 
conferred  favours  on  those  who  were  not  Wit- 
nesses, and  the  Virgin  Mother  had  much  joy  in 
receiving  back  alive  those  whom  she  had  given 
up  as  dead  abortions.  For  through  the  Wit- 
nesses the  greater  number  of  those  who  had 
denied  returned,  as  it  were,  into  their  mother's 
womb,  and  were  conceived  again  and  re-quick- 
ened j  and  they  learned  to  confess.  And  being 
now  restored   to  life,  and   having  their  spirits 


'  Blandina  was  a  slave :  hence  the  mode  of  punishment.    On  this 
matter  see  Lipsius,  De  Cruce.    [And  my  note,  p.  784.J 
^  Lord  Hules  remarks  tha(  this  alliuies  to  Isa.  xxvix,  i. 


braced,  they  went  up  to  the  judgment-seat  to  be 
again  questioned  by  the  governor,  while  that 
God  who  wishes  not  the  death  of  the  sinner,' 
but  mercifully  calls  to  repentance,  put  sweetness 
into  their  souls.  This  new  examination  took 
place  because  the  Caesar  had  given  orders  that 
the  Witnesses  should  be  punished,  but  that  if  an? 
denied  they  should  be  set  free.  And  as  nov 
was  commencing  here  the  fair,  which  is  attended 
by  vast  numbers  of  men  assembling  from  all 
nations,  he  brought  the'  blessed  up  to  the  judg- 
ment-seat, exhibiting  them  as  a  theatrical  show 
and  spectacle  to  the  mobs.  Wherefore  also  he 
again  questioned  them,  and  whoever  appeared 
to  have  had  the  rights  of  Roman  citizenship 
he  beheaded,  and  the  rest  he  sent  to  tiie  wild 
beasts. 

"  Now  Christ  was  greatly  glorified  in  those 
who  formerly  denied;  for,  contrary  to  every 
expectation  of  the  heathen,  they  confessed.  For 
these  were  examined  separately,  under  the  be- 
lief that  they  were  to  be  set  free  ;  but  confessing, 
they  were  added  to  the  number  of  the  Witnesses. 
But  there  were  also  some  who  remained  without; 
namely,  those  who  had  no  trace  of  faith,  and  no 
perception  of  the  marriage  garment,*  nor  notioD 
of  the  fear  of  God,  but  through  their  conduct 
caused  evil  reports  of  our  way  of  life,  that  is, 
sons  of  perdition.  But  all  the  rest  were  added 
to  the  Church. 

"  Present  at  the  examination  of  these  was  ooe 
Alexander,  a  native  of  Phrygia,  a  physician  bf 
profession.  He  had  lived  for  many  years  in 
Gaul,  and  had  become  well  known  to  all  for  his 
love  to  God  and  his  boldness  in  proclaiming  the 
truth,  for  he  was  not  without  a  share  of  apostolic 
grace.  He  stood  near  the  judgment-seat,  and. 
urging  by  signs  those  who  had  denied  to  confess, 
he  looked  to  those  who  stood  round  the  judg- 
ment-seat like  one  in  travail.  But  the  mobs, 
enraged  that  those  who  had  formerly  denied 
should  now  confess,  cried  out  against  Alexander 
as  if  he  were  the  cause  of  this  change.  Then  the 
governor  summoned  him  before  him,  and  in- 
quired of  him  who  he  was ;  and  when  Alexan- 
der said  he  was  a  Christian,  the  governor  burst 
into  a  passion,  and  condemned  him  to  the  wild 
beasts.  And  on  the  next  day  he  entered  the  am- 
phitheatre along  with  Attalus  ;  for  the  governor, 
wishing  to  gratify  the  mob,  again  exposed  Attains 
to  the  wild  beasts.  These  two,  after  being  tor- 
tured in  the  amphitheatre  with  all  the  instni- 
ments  devised  for  that  purpose,  and  having  un- 
dergone an  exceedingly  severe  contest,  at  last 
were  themselves  sacrificed.     Alexander  uttered 


II. 


3  Ezek.  xxxiii. 

*  Heinichen  renders  "  the  bride's  garment,"  and  explains  b  ti« 
following  manner.  The  bride  is  the  Church,  the  garment  Christ:  toi 
the  sons  of  perdition  had  no  idea  what  garment  the  Church  of  Christ 
should  wear,  had  no  idra  that  they  should  be  clothed  with  Quist,aBd 
be  filled  with  His  Spirit.  It  is  generally  taken  to  be  Uie  marnap 
garment  of  Matt.  xzii.  za. 


REMAINS  OF  THE   SECOND  AND  THIRD   CENTURIES. 


783 


no  groan  or  murmur  of  any  kind,  but  conversed 
in  his  heart  with  God ;  but  Attains,  when  he  was 
placed  on  the  iron  chair,  and  all  the  parts  of  his 
Ixxly  were  burning,  and  when  the  fumes  from 
his  body  were  borne  aloft,  said  to  the  multitude 
in  Latin, '  Lo  !  this  which  ye  do  is  eating  men. 
But  as  for  us,  we  neither  eat  men  nor  practise 
any  other  wickedness.'  And  being  asked  what 
name  God  has,  he  answered,  'God  has  not  a 
name  as  men  have.' 

"  After  all  these,  on  the  last  day  of  the  glad- 
iatorial shows,  Blandina  was  again  brought  in 
along  wijth  Ponticus,  a  boy  of  about  fifteen  years 
of  age.  These  two  had  been  taken  daily  to  the 
amphitheatre  to  see  the  tortures  which  the  rest 
endured,  and  force  was  used  to  compel  them  to 
swear  by  the  idols  of  the  heathen ;  but  on  ac- 
count of  their  remaining  stedfast,  and  setting  all 
their  devices  at  nought,  the  multitude  were 
furious  against  them,  so  as  neither  to  pity  the 
tender  years  of  the  boy  nor  to  respect  the  sex 
of  the  woman.  Accordingly  they  exposed  them 
to  every  terror,  and  inflicted  on  them  every  tor- 
ture, repeatedly  trying  to  compel  them  to  swear. 
But  they  failed  in  effecting  this;  for  Ponticus, 
encouraged  by  his  sister,'  so  plainly  indeed  that 
even  the  heathens  saw  that  it  was  she  that  en- 
couraged and  confirmed  him,  after  enduring 
nobly  every  kind  of  torture,  gave  up  the  ghost ; 
while  the  blessed  Blandina,  last  of  all,  after 
having  like  a  noble  mother  encouraged  her  chil- 
dren, and  sent  them  on  before  her  victorious  to 
the  King,  trod  the  same  path  of  conflict  which 
her  children  had  trod,  hastening  on  to  them  with 
joy  and  exultation  at  her  departure,  not  as  one 
thrown  to  the  wild  beasts,  but  as  one  invited  to  a 
marriage  supper.  And  after  she  had  been 
scourged  and  exposed  to  the  wild  beasts,  and 
roasted  in  the  iron  chair,  she  was  at  last  enclosed 
in  a  net  and  cast  before  a  bull.  And  after  hav- 
ing been  well  tossed  by  the  bull,  though  without 
having  any  feeling  of  what  was  happening  to 
her,  through  her  hope  and  firm  hold  of  what 
had  been  entrusted  to  her  and  her  converse  with 
Christ,  she  also  was  sacrificed,  the  heathens 
themselves  acknowledging  that  never  among 
them  did  woman  endure  so  many  and  such  fear- 
ful tortures. 

"Yet  not  even  thus  was  their  madness  and 
their  savage  hatred  to  the  saints  satiated.  For 
wild  and  barbarous  tribes,  when  excited  by  the 
Wild  Beast,  with  difficulty  ceased  from  their 
xage,  and  their  insulting  conduct  found  another 
and  peculiar  subject  in  the  bodies  of  the  Wit- 
nesses. For  they  felt  no  shame  that  they  had 
been  overcome,  for  they  were  not  possessed  of 
human  reason ;  but  their  defeat  only  the  more 


*  She  may  have  been  his  sister  bv  birth,  as  some  have  supposed, 
tat  die  term  "  sister"  would  have  been  applied  had  she  been  coo- 
■tctcd  by  no  other  tie  than  that  of  acommon  fiuih. 


inflamed  their  rage,  and  governor  and  people, 
like  a  wild  beast,  showed  a  hke  unjust  ha- 
tred of  us,  that  the  Scripture  might  be  ful- 
filled, 'He  that  is  unjust,  let  him  be  unjust 
still;  and  he  that  is  righteous,  let  him  be 
righteous  still.'*  For  they  threw  to  the  dogs 
those  who  had  been  suflbcated  in  prison,  care- 
fully watching  them  day  and  night,  lest  any  one 
should  receive  burial  from  us.  They  then  laid 
out  the  mangled  remains  left  by  the  wild  beasts, 
and  the  scorched  remains  left  by  the  fire,  and 
the  heads  of  the  rest  along  with  their  trunks,  and 
in  like  manner  for  many  days  watched  them  ly- 
ing unburied  with  a  military  guard.  There  were 
some  who  raged  and  gnashed  their  teeth  at  them, 
seeking  to  get  from  them  further  vengeance. 
Others  derided  and  insulted  them,  at  the  same 
time  magnifying  their  own  idols,  and  ascribing 
to  them  the  punishment  inflicted  on  the  Chris- 
tians. There  were  persons  also  of  a  milder 
disposition,  who  to  some  extent  seemed  to  sym- 
pathize ;  yet  they  also  frequently  upbraided,  say- 
ing, *  Where  now  is  their  God,  and  what  good 
have  they  got  from  that  religion  which  they 
chose  in  preference  to  their  life  ? '  Such  was  the 
diversity  which  characterized  the  conduct  of  the 
heathens.  But  our  state  was  one  of  deep  sor- 
row that  we  could  not  bury  the  bodies.  For 
night  aided  us  not  in  this  matter ;  money  failed 
to  persuade,  and  entreaty  did  not  shame  them 
into  compliance ;  but  they  kept  up  the  watch  in 
every  way,  as  if  they  were  to  gain  some  great 
advantage  from  the  bodies  of  the  Christians  not 
obtaining  burial. 

Something  is  omitted.  The  letter  then  goes 
on:  — 

"The  bodies  of  the  Witnesses,  after  having 
been  maltreated  in  every  way,  and  exposed  in 
the  open  air  for  six  days,  were  burned,  reduced 
to  ashes,  and  swept  by  the  wicked  into  the  river 
Rhone,  which  flows  past,  in  order  that  not  even 
a  vestige  of  them  might  be  visible  on  earth. 
And  these  things  they  did,  as  if  they  had  been 
able  to  overcome  God,  and  deprive  them  of 
their  second  birth,^  in  order,  as  they  said,  that 
*  they  may  not  have  hope  in  a  resurrection,  trust- 
ing to  which  they  introduce  some  strange  and 
new  mode  of  worship,  and  despise  dangers,  and 
go  readily  and  with  joy  to  death.  Now  let  us 
see  if  they  will  rise  again,  and  if  their  God  can 
help  them,  and  rescue  them  out  of  our  hands.* " 

Eusebius  here  breaks  off*  his  series  of  con- 
tinuous extracts,  but  he  makes  a  few  more  for 
special  purposes.  The  first  is  the  account 
which  the  churches  gave  of  the  character  of 
the  Witnesses :  — 

"Who  also  were  to  such  an  extent  zealous 

^_  '  Rev.  xxii.  i x.    Lardner  thinks  the  passage  is  quoted  from  Dan. 
jdi.  xo.    Credii.f  part  ii.  c.  x6. 

3  iraAiyycvtvia.  The  term  refm  here  to  the  new  state  of  affidis 
at  the  end  01  the  woiid. 


784 


REMAINS  OF  THE  SECOND  AND  THIRD   CENTURIES. 


followers  and  imitators  of  Christ,  who,  being  in 
the  shape  of  God,  thought  it  not  an  object  of 
desire  to  be  treated  like  God ; '  that  though  they 
were  in  such  glory,  and  had  borne  their  testi- 
mony not  once,  nor  twice,  but  often,  and  had 
been  again  taken  back  to  prison  after  exposure 
to  the  wild  beasts,  and  bore  about  with  them  the 
marks  of  the  burnings  and  bruises  and  wounds 
all  over  their  bodies,  yet  did  they  neither  pro- 
claim themselves  Witnesses,  nor  indeed  did  they 
permit  us  to  address  them  by  this  name ;  but  if 
any  one  of  us  on  any  occasion,  either  by  letter 
or  in  conversation,  called  them  Witnesses,  they 
rebuked  him  sharply.  For  they  willingly  gave 
the  title  of  Witness  to  Christ,  *  the  faithful  and 
true  Witness,' '  and  first-bom  from  the  dead, 
and  the  leader  to  the  divine  life.  And  they  re- 
minded us  of  those  Witnesses  who  had  already 
departed,  and  said :  *  These  indeed  are  now 
Witnesses,  whom  Christ  has  vouchsafed  to  take 
up  to  Himself  in  the  very  act  of  confession,  thus 
putting  His  seal  upon  their  testimony  through 
their  departure.  But  we  are  mean  and  humble 
confessors.'  And  with  tears  they  besought  the 
brethren  that  earnest  prayers  might  be  made  for 
their  being  perfected.  They  in  reality  did  all 
that  is  implied  in  the  term  'testimony,*  acting 
with  great  boldness  towards  all  the  heathen; 
and  their  nobleness  they  made  manifest  through 
their  patience,  and  fearlessness,  and  intrepidity. 
But  the  title  of  Witness,  as  implying  some  su- 
periority to  their  brethren,'  they  refiised,  being 
fiilled  with  the  fear  of  God." 

After  a  little  they  say  :  — 

"  They  humbled  themselves  ^  under  the  power- 
ful hand  by  which  they  are  now  highly  exalted. 
Then  they  pleaded  for  all,5  but  accused  none ; 

«  Phil.  ii.  6. 

*  Rev.  i.  5  and  iii.  14. 

3  The  Greek  is  rriv  trpoK  rovf  aScA^vf  rStv  uaprvfuav  irpo<n^o« 
piavt  generally  translated,  "  oflered  to  them  by  their  brethren." 

*  1  Pet.  V.  6. 

5  The  Greek  is,  ira<ri  fiiv  dircAoyovrro.  Rufinus  translated, 
••  Placabant  omnes,  ncminem  accusabant."  Valesius  thought  that 
the  words  ought  to  be  translated,  "  They  rendered  an  account  of 
their  Caith  to  all;"  or,  "They  defended  themselves  before  all." 
Heinichen  has  justified  the  translation  in  the  text  by  an  appeal  to  a 
passage  in  Eusebius,  Hist.  Ecci.,  iv.  15. 


they  absolved  all,  they  bound  none ;  and  thej 
prayed  for  those  who  inflicted  the  tortures,  even 
as  Stephen  the  perfect  Witness, '  Lord,  lay  not 
this  sin  to  their  charge.'  ^  But  if  he  prayed  fbr 
those  who  stoned  him,  how  much  more  for  the 
brethren ! " 

After  other  things,  again  they  say  :  — 

"  For  they  had  this  very  great  conflict  with 
him,  tk^  devily  on  account  of  their  genuine  love, 
in  order  that  Uie  Beast  being  choked,  might  vom- 
it forth  those  whom  he  thought  he  had  already 
swallowed.  For  they  assumed  no  airs  of  supen* 
ority  over  the  Men,  but  with  those  things  in 
which  they  themselves  abounded  they  aided  die 
needy,  displaying  towards  them  the  compaasioD 
of  a  mother.  KxA  pouring  out  many  tears  for 
them  to  the  Father,  they  begged  life ; '  and  He 
gave  it  to  them,  and  they  shared  it  with  their 
neighbours.  And  departing  victorious  over  aH 
to  God,  having  always  loved  peace,  and  having 
recommended  peace  to  us,  in  peace  they  went 
to  God,  leaving  no  sorrow  to  their  Mother,  nor 
division  and  dissension  to  their  brethren,  but  joy 
and  peace,  and  concord  and  love." 

"The  same  writing  of  the  fore-mentioned 
martyrs,"  says  Eusebius,  "  contains  a  story  worth 
remembrance. 

"  For  there  was  one  of  them  of  the  name  of 
Alcibiades,  who  lived  an  exceedingly  austere  life, 
confining  his  diet  to  bread  and  water,  and  par- 
taking of  nothing  else  whatsoever.  He  tried  to 
continue  this  mode  of  life  in  prison ;  but  it  was 
revealed  to  Attains  after  the  first  conflict  whidi 
he  underwent  in  the  amphitheatre  that  Alcibiades 
was  not  pursuing  the  right  course  in  refusing  to 
use  the  creatures  of  God,  and  in  leaving  an  ex- 
ample which  might  be  a  stumbling-block  to 
others.  And  Alcibiades  was  persuaded,  and  par- 
took freely  of  all  kinds  of  food,  and  thaiied 
God.  For  they  were  not  without  the  oversight 
of  the  grace  of  God,  but  the  Holy  Spirit  was 
their  counsellor." 


6  Acts  vii.  60. 

7  Ps.  XX.  4. 


NOTE   BY  THE  AMERICAN   EDITOR. 


A  French  writer  has  remarked,  "  Ce  n'est  pas  Spartacus  qui  a  suppriip^  Tcsclevage ;  c'est 
bien  plutot  Blandine." 


ELUCIDATION.  785 


ELUCIDATION. 

(In  every  soccession,  p.  764.) 

Here  our  author  mentions  that  he  noted  the  succession  of  Bishops  at  Rome,  but  he  gives  his 
with  no  remark  about  Rome  in  particular.  He  adds  that  "  in  every  succession  and  in  every 
city  (Le.,  in  every  See)  a  primitive  accordance  with  the  law  and  the  Gospel  is  maintained." 
How  can  our  excellent  Lightfoot '  give  it  a  colour  wholly  gratuitous  in  these  words :  "  He  inter- 
ested himself  in  the  succession  of  the  Roman  See,  tn^nf,  like  JretuBus  in  the  next  generation,  on 
«  showing  the  permanence  of  the  orthodox  tradition,  through  the  continuity  of  the  Roman  episco- 
pate."   Irenaeus,  who,  above  all  the  Westerns,  is  identified  with  the  Orient ! 

Where  is  the  evidence  of  any  such  idea  or ''  intent "  ?  As  for  Irenseus,  his  testimony  has  been 
sufficiently  illustrated  before,  with  proof  that  his  words  have  not  the  slightest  reference  to  the 
continuity  of  the  Roman  more  than  any  other  See,  save  only  as  the  influx  of  visitors  from 
other  Sees  helped  to  give  it  orthodoxy  by  their  concurrent  testimony.' 


NOTE. 

It  may  be  worth  while  to  state  here,  that  I  have  uniformly  (mistakes  excepted)  put  my  chron- 
ological statements,  at  the  head  of  introductions,  into  brackets,  so  as  to  make  the  reader  sure 
that  the  Edinburgh  edition  is  not  to  be  responsible  for  them.  Some  have  inferred,  therefore,  that 
what  follows  is  from  the  Edinburgh ;  but  I  think  my  modes  of  expression  sufficient,  generally,  to 
guard  against  misconception.  Notes  (like  this)  are  sometimes  marked, ''  By  the  American  Editor," 
when  I  have  feared  a  misleading  ambiguity.  Otherwise,  I  have  been  unguarded.  All  the  intro- 
ductions in  these  ''Remains"  are  mine,  save  the  prefatory  paragraphs  of  the  translator  on 
pp.  747,  748.  Annotations  on  my  own  material  are  not  bracketed.  The  very  large  amount  of 
work  bestowed  upon  this  edition  can  only  be  known  by  comparison  with  the  Edinburgh.  In 
several  instances  of  delicate  criticism  I  have  obtained  valuable  aid  from  my  beloved  friend,  F.  P. 
Nash,  Esq.,  of  Hobart  College,  especially  in  questions  of  the  low  Latin  or  ambiguous  Greek. 

AM    V^.     W« 

<  A^,  ^«/A/rr,  pavtu.  voLLp.435;  and  the  lame  Uudty,  p.  384, coincident  wfah  hb  tfaeoryas  toap/r#i«i/|m»ApoitoUc  devdopmrK 
Qi  episcopacy. 

*  Compan  toL  L  pp.  415, 460,  and  voL  ▼.  Ehidd.  VL;  alio  Ebdd.  XL  pp.  157-1591  this  aeriei. 


INDEXES. 


i  * 

"1  ■ 

i    r 


•  I 


TESTAMENTS    OF   THE    TWELVE    PATRIARCHS 
AND    EXCERPTS    OF   THEODOTUS. 


INDEX  OF  SUBJECTS. 


Abyss,  what  is  meant  bjr»  43. 

A^el,  the  guardian  ot  imants,  48; 
of  generation,  49;  of  the  sun,  50. 

Angels,  appearance  of,  how  caused, 
49;  the  fallen,  taught  men  as- 
tronomy, divination,  and  other 
arts,  49;  are  called  days,  59;  dif- 
ferent orders  of,  co. 

Anger,  the  mischief  of,  25. 

Arethas  referred  to,  36. 

Asher,  the  patriarch,  speaks  to  his 
children  concerning  two  faces  of 
vice  and  virtue,  ^  31 ;  exhorts 
them  to  walk  in  tne  way  of  truth 
and  righteousness,  31 ;  death 
of,  32. 

Augustine  referred  to,  35,  37,  44. 

Baptism,  the  sign  oi  regeneration, 
4;j;  compared  to  a  stream,  43; 
with  Spirit  and  fire,  meaning  of, 
46;  of  Christ,  why,  44. 

Beatitudes  of  the  Lord,  provisions 
for  the  Lord's  wav,  44. 

Benjamin,  the  patriarcn,  speaks  of  his 
birth,  35,  of  his  being  recog- 
nised by  Joseph,  36 ;  exhorts  his 
children  to  follow  the  example 
of  Joseph,  36,  to  have  a  pure 
mind,  36,  to  flee  the  evil-doing 
of  Beliar,  37,  that  they  may  have 
a  part  in  the  kingdom  of  the 
Lord,  37 ;  concludes  with  a  ref- 
erence to  the  Apostle  Paul,  37. 

Bernard,  St.,  quoted,  ^7. 

Boat,  the  first,  made  by  Zebulun,  24. 

Caesar,  earthly  things  to  be  rendered 

to,  46. 
Cave  referred  to,  3. 
Chiliasm  of  Barnabas  referred  to,  26. 
Christ,  why  baptized,  44 ;  called  the 

I^w  and  Word,  50. 
Church,  the,  minister  of  the  Lord's 

power,  4j. 
Clement  of  Alexandria  referred  to,  13. 
Clementine  Homilies  referred  to,  15. 
Clementine  Recognitions  referred  to, 

Commandments,  witnesses  to  the,  44. 
Communication,  oral  and  written,  dif- 
ference between,  46. 


Comprehension  connected  with  sci- 
ence, 47. 
Cyril  referred  to,  36. 

Dan,  the  patriarch,  warns  nis  children 
against  anger  and  lying,  2C-26; 
speaks  of  their  captivity,  26;  ex- 
horts them  to  fear  the  Lord,  26, 
to  take  heed  of  Satan,  26 ;  his 
death,  26. 

Day,  meaning  of,  491 

Detects,  secret,  foreign  to  the  right- 
eous man,  50. 

Demons  tempted  Solomon,  40. 

Devi],  the,  tempted  Christ,  why,  49. 

Disease,  external^  not  to  be  dreaded, 

44- 
Dorner  referred  to,  26. 

Encyclopedia  Britannica  referred  to, 

12. 
Enoch,  Book  of,  referred  to,  10, 12, 

13,  15,  16,20,23,27,37,43. 
Envy,  its  effect,  11. 
Epiphanius  referred  to,  35. 

Faith  and  knowledge,  44,  45;  and 
righteousness,  effect  of,  50. 

Faithful,  the,  are  called  kings,  48. 

Fasting,  meaning  of  the  word,  44. 

Fear  is  mingled  with  goodness  by 
God,  44. 

Fire,  the  power  of,  46. 

Fornication,  its  effects,  10,  12. 

Free  choice  is  given  to  the  soul,  45. 

Gad,  the  patriarch,  speaks  of  his 
youth,  29,  of  his  hatred  against 
Joseph,  29,  of  his  punishment, 
30;  warns  his  children  against 
hatred,  29,  and  envy,  30;  his 
death  and  burial,  3a 

Generation,  the  angel  of,  49. 

Gesenius  referred  to,  10. 

Gnostic,  teaching  of,  45 ;  life  of,  47  ; 
virtue,  effect  of,  48. 

God,  the  creator  of  man,  45,  also  his 
Saviour,  44 ;  how  to  be  conceived, 
45 ;  why  called  a  consuming  fire, 
46;  we  ought  to  render  to,  the 
things  belonging  to,  46 ;  mingles 
fear  with  goodness,  44 ;  the  judg- 


ment of,  is  good,  48 ;  how  to  be 

glorified,  48. 
GraM  referred  to,  3, 14. 
Grace,  the  saving,  effect  of,  45. 
Grosseteste  referred  to,  6. 

Hatred,  effects  of,  29. 

Heavens,  meaning  of,  49 ;  the  seven^ 

Herodotus  referred  to,  19. 

**  Israelites  indeed,"  who  thev  are,  4jr. 

Issachar,  the  patriarch,  speaKS  of  his 
birth,  22,  his  occupation  and  up- 
rightness, 22,  exhorts  his  chil- 
dren  to  walk  in  simplicity  of 
heart,  minding  their  own  anairs, 
22 ;  his  death,  23. 

{ones  referred  to,  27,  29,  32,  36. 
oseph,  the  patriarch,  narrates  his 
early  life,  32,  his  misfortunes  in 
£gypt,  32-35 ;  speaks  of  his  mar- 
riage, 35,  of  his  visions  concern- 
ing the  Lamb  of  God,  35,  36; 
exhorts  his  children  to  follow 
after  sobriety  and  purity,  in  pa- 
tience and  humility  of  heart,  ^3, 
34,  35;  his  death,  35;  descrip- 
tion of,  by  Simeon,  11, 12 ;  a  type 
of  Christ,  4. 

Josephus  referred  to,  27,  29, 32,  36. 

Joshua  called  a  saviour,  4^. 

Jubilees,  Book  of,  referred  to,  13,  17, 

Judah,  the  patriarch,  speaks  of  his 
fortitude,  17, 18,  of  his  marriage 
and  that  of  his  sons,  18,  of  his 
fall,  19;  warns  his  children 
against  drunkenness,  which  leads 
to  fornication,  and  against  the 
love  of  money,  19,  20;  predicts 
the  coming  of  the  Messiah,  who 
shall  be  the  Saviour  of  all,  21 ; 
his  death  and  burial,  21. 

Kayser  referred  to,  14. 
Knowledge  and  righteousness,  44. 

Lardner  referred  to,  3,  4,  10,  14,  23, 

43*48. 
Leathes  referred  to,  3. 

789 


790      TESTAMENTS  AND  EXCERPTS:    INDEX  OF  SUBJECTS. 


Levi,  the  patriarch,  speaks  of  his 
vengeance  on  Hamor,  13,  14,  of 
his  revelations,  13,  of  the  seven 
heavens,  13,  of  the  seven  men 
in  white  raiment,  investing  him 
with  the  insignia  of  the  priest- 
hood, 14 ;  is  instructed  in  the  law 
of  the  priesthood  and  sacrifices, 
I4t  15*  speaks  of  his  marriage, 
15;  admonishes  his  children  to 
fear  the  Lord,  15;  foretells  that 
the3r  will  act  ungodly  against  the 
Saviour,  15, 16,  that  they  will  be 
led  into  captivity,  16^  and  finally 
be  saved  through  the  Lord,  16 ; 
his  death  and  burial,  17. 

Lightfoot  referred  to,  6. 

Long-suffering,  effect  of,  48. 

Love  of  money,  its  evil  fruits,  19,  2a 

Man,  created  by  God,  4c 

Mandrakes,  the,  of  Reuben,  21,  22. 

Martyr,  the  so-called,  must  be  per- 
secuted, 50. 

Matter,  how  represented,  43. 

Midrash  Breshith  Rabba  referred  to, 
11,36. 

Money,  love  of,  its  evil  fruits,  19^  20. 

Kaphtali,  the  patriarch,  speaks  of 
his  birth,  27,  of  his  youth,  2^, 
of  his  dreams,  28;  exhorts  his 
children  not  to  change  the  order 
of  nature,  27,  28 ;  his  death  and 
burial,  28. 

Nitzsch  referred  to,  14. 

Order  of  nature,  how  illustrated,  27, 

28. 
Origen  referred  to,  3,  5,  37. 

Paris,  M.,  referred  to,  6. 


Passions  are  called  spirits,  48. 
Plutarch  referred  to,  9. 
Property,  how  to  be  managed,  48. 
Prophecy  is  ottered  indefinitely,  49. 
Protevangelium  Jacobi  referred  to, 

35- 
Psalm  zix.,  verses  of,  explained  by 

Theodotus,  49,  5a 

Punishments    produced  from  sins, 

48. 

R^encration  by  water  and  Spirit,  44* 

Reuben,  the  patriarch,  speaJra  of  his 
sin  and  sufferings,  9;  warns 
against  women  and  fornication, 
10;  his  death  and  burial,  11. 

Righteous,  the  so-called,  must  be 
wronged,  50. 

Righteousness,  must  be  added  to 
knowledge,  44,  and  faith,  effect 
of,  50. 

Salvation,  things  necessary  to,  47. 

Science,  mysteries  of,  how  often  re- 
garded, 47. 

Scriptures,  why  to  be  searched,  47. 

Servant  of  God,  who  so  called,  50. 

Sick  are  ever  praying,  44. 

Simeon,  the  patriarch,  speaks  of  his 
hostility  to  Joseph,  11;  warns 
his  children  against  envy,  11, 12; 
his  death  and  ourial,  12. 

Simplicity  of  heart  recommended, 
22. 

Son  of  God  is  the  beginning,  43. 

Soul,  the,  has  free  choice,  45. 

Spirits,  in  man,  9 ;  of  error,  9. 

Stars,  what  they  are,  49. 

Study  necessary  for  teachers,  48. 

Sufferings,  why  desired  by  the  an- 
cients, 44. 

Suicer  referred  to,  16. 


"  Tabernacle  in  the  son,**  meaning  a^ 

49- 
Targum  referred  to,  11,  18,  2^  t^ 

35.36. 

Tatian,  referred  to,  13 ;  refuted,  48. 

Teachers  ought  always  to  study,  ^S. 

Tertullian  referred  to,  3,  St  37' 

Testaments,  the,  of  the  Twelve  Patri- 
archs, introductory  notice  to^ 
3-8;  time  of  composition,  3,5; 
character  of,  3,  4,  c;  object  oj^ 
5 ;  author  of,  3,  5 ;  nis  religion 
stand-point,  5, 6 ;  language  of,  5; 
(luoted  by  Tertullian,  5,  and  dr- 
>gcn,  5;  manuscripts  of,  6^  7; 
editions  of,  7 ;  versions,  7 ;  liter- 
ature on,  8 ;  contents  of,  9-37. 

Testimony  of  the  Lord,  effect  oi  51 

Theodoret  referred  to,  37. 

Theodotus,  Excerpts  of,  or  Selectioos 
from  the  Prophetic  Scriptorei^ 
43-50;  introductory  notice  to,  41; 
notes  on  verses  from  Psalm  xix, 

49.50. 
Tischendorf  referred  to,  7. 

Vorstman  referred  to,  7,  14. 

Watchers,  the,  10,  27. 
Westcott  referred  to,  3,  5. 

Zebulnn,  the  patriarch,  speaks  of  lui 
relation  to  Joseph,  23,  of  hii 
building  the  nrst  boat,  24,  of  tlie 
five  years  he  spent  as  a  fisher, 
supplying  every  one  with  fish, 
24 ;  exhorts  his  children  to  show 
mercy  and  compassion  torards 
all,  24;  warns  them  against  di- 
visions, 24;  points  to  the  com- 
ing of  the  God-Man,  25;  his 
death  and  burial,  25. 


TESTAMENTS    OF   THE    TWELVE    PATRIARCHS 
AND    EXCERPTS    OF    THEODOTUS. 


INDEX  OF  TEXTS. 


Li 

i.2 

'•3. 


29 


i.  18.    . 

ii.  10    • 

vi.  4 

xxiii.  9 . 

XXV.  34 

xxvii.  25 

xxix.  33 

xxix.3S 

XXX.  8  . 

XXX.  14  seq 

XXX.  20 

XXXV.  22 

xxxvii.  22, 

xxxvii.  28 

xxxviii.  I 

xxxviii.  5 

xxxviii.  12 

xxxix.  I  (LXX.) 

xlii.  22 .     .    . 

xlviii.  7  (LXX.) 

xlviii.  16 

xlix.  3  . 

xlix.  7  . 

xlix.  21 

xlix.  27 

£xod.  xxviii.  27  (LXX.),  14 

xxix.  5, 6  (LXX.),  14 

Lev.  ii.  13     ....      15 

xi.  ^  7  • 
Num.  xii.  27 

XV.  25 . 
Deot.  ii.  23  . 

xvii.  6. 
Josh.  XV.  34 . 

XV.  44 . 

zvi.  8  . 

xvii.  8. 


PAGE 

43 

SO 
10 

10 

II 

37 

37 
II 

17 
27 

21 

23 
10 

II 

29 
18 
18 

19 

32 
II 

35 
13 
17 
12 

27 
37 


31 
14 
20 
12 

44 

17 
18 

17 
17 


Josh.  xix.  43 
xxiv.  30  . 

Judg.  ii.  9     .    . 
xiv.  I  .    . 

1  Sam.  ix.  23     • 

2  Sam.  xxiii.  30 
I  Kings  xi.  i,  11 
I  Chron.  ii.  43  . 

iv.  22 . 
xi.  36 . 
Ps.  xviii.  I    .    . 
xviii.  26  .    . 
xviii.  43  .    • 
xviii.  50  .    . 
xix.  I  seq.   . 
xix,  8 .    .    . 
xix.  12  (LXX.) 
Prov.  viii.  31 
xiii.  24 
xiv.  29  (LXX.) 
Eccles.  ii.  8 
111.  5 
Isa.  i.8     . 
ii.  3   . 
xi.  2  . 
xii.  3. 
xix.  20 
xxiv.  20 
xliv.  6 
Ixvi.  21 
Jer.  xxxiii.  1 5    . 
xxxiii.  20-22 
Ezek.  xlviii.  26,  27 
Dan.  i.  15     .    . 
iv.  13,  17,  23 
X.  3  (LXX.) 
Hos.  i.  2  .    .    . 
v.  2 .    .    . 
v.8.    .    . 
X.7.    .    . 


PAGE 
18 
18 
18 
18 

18 
20 

17 
18 

18 

t§ 

48 
48 

49 
SO 

SO 
21 

44 
29 

21 

28 

3S 
SO 

\l 

AS 

14 
16 

30 

25 
32 
10 

9 
43 
43 
43 
43 


Hos.  X.  II  .  . 
Amos  ix.  7  .  . 
Mic.  i.  14  .  .  . 
Mai.  iv.  2.  .  . 
Additions  to  Dan. 

36-41,68  .  . 
Baruch  vi.  43  . 
Ecclus.  ix.  4 .  . 
xlii.  7  • 
xlii.  24  . 
2  Mace  vii.  9-36 
Tobit  viii.  7,  8  . 
Wisd.  iii.  7 

xi.  16 

xi.  20 
Matt.  ii.  2 

•  •  • 

111.  II 
V.6 

V.  4S 
vi.  0 

vi.  22 

vi.  27 

vi.  32,  33 

xii.  44 

xii.  50 

xiii.  12     . 

xiii.  43     . 

xxiii.  9     . 

xxvii.  25  . 

xxvii.  51-53 

xxvii.  03  . 
Mark  ix.  49 
Luke  i.  36 

i-43 
xi.  34 
xii.  25 

xii.  49 
xxiv.  21 
xxiv.  34 
John  i.  4-9   . 


32. 


PAGB 

PAOB 

•      43 

John  lAu  5     •    •    •    •      16 

12 

viii.  12.    , 

>S 

.         18 

ix.  S     .    . 

IS 

•        25 

XIX.  II.      . 

Acts  iii.  17    .    , 

IS 

20 

•      43 

xxi.  18-26 

4 

.      19 

xxvi.  7  .    . 

3 

21 

Rom.  viii.  15     . 

4S 

.      27 

xi.  I    .    , 

37 

•      31 
21 

xi.  15  .    . 
xi.  26  .    . 

.      26 
21 

22 

xvi.  15-13 

:  It 

.      48 

I  Cor.  i.  18  .    . 

.      30 

V.  II  .     . 

.     16 

•     H 

vii.  5.    , 

28 

.     16 

xi.  10.    . 

10 

.    46 

XV.  40     . 

.     46 

•      45 

2  Cor.  iv.  18.    . 

.     44 

•      31 

Gal.  iv.  6 .    .    . 

•      45 

•      32 

Eph.  iii.  10   .    . 

21 

.      36 

iii.  IS   .    . 

'      45 

.      44 

IV.  19    .    . 

i6 

.      44 

V.  3»  S  •    • 

16 

.      44 

Phil.  iii.  5     .    . 

•      37 

•      45 

Col.  iii.  5 .    .    , 

16 

.      46 

I  Thess.  ii.  16  . 

14 

.      49 

iv.  6    . 

16 

:  n 

I  Pet.  iii.  20 .    . 

16 

Heb.  V.  I .    . 

14 

:  \l 

vii.  2    . 

•      25 

xi.  3S 

21 

•  «5 

•  30 

Jude  vi.  7 
Rev.  ii.  7  .    . 

10 
.      16 

•     4? 

iv.  4 

3 

•      36 

vii.  4    . 

•       3 

:  :^ 

XX.  5,  6 

'      37 

XXI.  3   . 

.      26 

:  '4 

.       1«5 

791 


TWO   EPISTLES   CONCERNING  VIRGINITY,   AND 
CLEMENTINE  RECOGNITIONS  AND  HOMILIEa 


INDEX  OF  SUBJECTS. 


Mmiat,  il 


^«5(  ■    _,     .   . 

od  BUnn  ot,  S43. 

LIB,  186;  the  poMnitT  of,  186. 

■  and  FoljnMna,  Pueiu  and 

Thetit,  PrMMAena,  a6(. 
Actlcm,  wicked,  to  be  aToided,  336. 
Adaai,aiuihiledapile8t,9o;  had  he 
the  Spirit?  141 ;  waa  not  Igno- 
rant, 341. 
AdaIteiy,*^l(uU,  143 ;  evila  ef,  1 J5 ; 
at  t&e  godt,  su;  advocated"^ 

Advent  the,  <rf  &  trve  Prophet,  88. 
Adventa,  the  two,  of  Chriat,  90^  95. 

Amlctions,  the,  of  the  righteooi,  anf* 
fered  for  the  reroisMon  of  liat, 

Ages!the  two,  339. 

Aides,  197,  zoi. 

Allegories,  (he,  of  Orpheus  and  He- 
eiod,  relating  to  (he  hea(hen 
cosmogony,  20a;  re1a(ing  (o  Ju- 
pilec,  201 ;    relating  10  Venus, 

terthoughl  oE  the  heathen,  302; 
of  mythology,  20j;  the  bad  ac- 
tions ascribed  lo  the  gods  at- 
tempted to  be  explained  t>y,  ijG, 
264;  the  inventors  of  these  sto- 
ries of  the  gods  blameworthy, 

Amazons,  strange  stories  of  the,  tSS. 

Amnon,  sins  of,  an  admonition,  64. 

Amours  ot  Jupiter,  itS,  259. 

Andrew,  address  of^  92 ;  rebukes 
Peler,  115. 

Andromeda,  199. 

Angels,  guardjan,  loS ;  unawares, 
192;  evil  seducers,  140:  bear 
sway  over  nations,  17S;  the  met- 
amorphoses of,  272;  the  fall  of. 
and  Its  cause,  272;  discoveries 
made  by,  273 ;  the  giant  off- 
spring of,  273;  demons  sprung 
from  the  fallen,  274. 

Anger,  righteous,  153,  205. 

Animals  and  plants,  as  illustrating 
the  providence  of  God,  172 ;  wor- 
ship of,  by  the  Egyptians,  148. 

Animosity  of  the  Jews,  gi. 
79» 


IB  wJataacB  af  crfh 
id  acGonHw  K^  iw 
95t  iMtWtdDfftaaift 


f  er  of,  raised  to  Xmo 

lie  jgods,  the,  203. 
Mtituted   for  saoifim 
s  the  unclean  ipint 


titudes  receive,  133;  i^ 
garment,  I4t,rji;i<f 
.ssion  of  sin,  169:  '" 
rks,  175  i  the  necMWI 
290;  use  of,  tj^  V' 
preceded  hy  wtiiit 
inguishes  the  fire  ti  m 

privilcgea  of  the,  17I 
;f erred  to,  187. 
omes  to  Rome,  ;S; 
Christ  there,  78-  ^• 
'a  interposition  ir  to  be 
1  Clement's  inteitW" 
■ !  departure  of,  if" 
o;  addresses  the  Je*< 
alcm,  93;  pieidw^ 
ria,  J»5;  is  interfOTW 
■owd,  225;  defewicdil 
,  Sit  216;  instn'* 
,     S26;    deputs   fc*" 


',  Mldress  o^  n 
ut,the,of  Aram 


EPISTLES  AND  CLEMENTINA:    INDEX  OF  SUBJECTS.        793 


turns  out  to  be  the  mother  of 

Clement,  1 59-161. 
Behaviour,    circumspect,    examples 

of 9  65. 
Beings,  evil,  turned  to  good  account, 

14a 
Bernice,  daughter  of  Justa,  252 ;  re- 
ceives Clement,  Aquila,  and  Ni- 

cetas,  252 ;  reports  the  doings  of 

Simon  Magus,  252. 
Birth,  the  old  and  the  new,  184. 
Bishop,  the  duty  of  a,  219;  labours 

and  reward  of,  221 ;  to  be  obeyed, 

221,  251. 
Bishopric,  authority  and  labour  of, 

250. 
Blood   and    breath   as    illustrating 

divine  providence,  17^. 
Body,  the  human,  illustrating  divine 

providence,  173;  the  symmetry 

of,  173- 
Books,  Christian,  to  be  imparted  to 

the  initiated  only,  215. 
Bom  of  water,  289. 
Boyish  questionings,  the,  of  Clement, 

223. 
Brahmans,  the,  187. 
Breath  and  blood  illustrating  divine 

providence,  173. 

Caesarea,  Peter  sent  to,  95,  is  chal- 
lenged by  Simon  Magus  at,  96. 

Caiaphas  challenges  the  apostles,  89; 
is  answered,  93;  charges  Peter 
with  presumption,  93, 

Cain,  name  and  nature  of,  243: 

Call,  the,  of  the  Gentiles,  88,  145. 

Callisto,  199. 

Cannibals,  the  first,  273. 

Care  of  God  of  human  affairs,  15a 

Catalogue,  a  black,  198. 

Catechists,  the,  duties  of,  220. 

Caution,  need  of,  97. 

Chaos,  origin  of,  263. 

Chaste  woman,  the,  303. 

Chastisement,  the,  of  the  righteous 
and  the  wicked,  178. 

Chastity,  inculcated  by  the  Scrip- 
tures, 155;  the  importance  of, 
155;  its  reward,  165;   Peter  on, 

303t  304. 

Christ,  wny  the  true  Prophet  is  so 
called,  89 ;  the  two  comings  of, 
90^  95 ;  rejected  by  the  Tews,  90 ; 
the  only  Saviour,  91 ;  the  saints 
before  the  coming  of,  91 ;  con- 
sistency of  his  teaching,  105;  ac- 
knowledged the  God  of  the  Jews, 
no,  and  Moses,  135,  271 ;  temp- 
tation of,  142,  274;  the  true 
Prophet,  145,  205,  242;  hidden 
from  the  Jews,  27 1 ;  miracles  of, 
philanthropic,  235  ;  prophecies 
of,  241 ;  the  rei^  of,  242 ;  His 
teaching  respecting  the  interpre- 
tation of  Scripture,  247 ;  sayings 
of,  248;  teaching  of,  248;  not 
G6d,  but  son  of  God,  316. 

Christian  life,  the,  130;  morality, 
1 55 ;  the  weakest,  more  powerful 
than  the  strongest  demon,  142. 

Christians,  conduct  of,  amone  hea- 
thens, 63 ;  flight  of,  to  Jericho,  96 ; 
are  like  passengers  in  a  troubled 
aea,  221. 


Church,  the,  a  ship,  220;  duties  of 
office-bearers  in,  250,  of  mem- 
bers of  the,  251. 

Cleansing,  inward  and  outward,  i  ^5. 

Clement,  not  the  author  of  the  Epis- 
tle concerning  Virginity,  53; 
Epistle  of,  to  James,  218;  or- 
dained by  Peter  his  successor, 
218  seq. ;  installation  of,  221 ; 
his  early  history,  77,  223;  his 
mental  distress,  77,  223;  his 
dissatisfaction  with  the  schools, 
and  increasing  disquiet,  77,  78 ; 
his  design  to  test  the  immortal- 
ity of  the  soul,  78,  224;  hears  of 
Christ,  78,  224 ;  meets  with  Bar- 
nabas at  Rome,  78;  interposes 
in  behalf  of  Barnabas,  79 ;  inter- 
course with  Barnabas,  7p;  sets 
out  for  Judaea,  but  is  driven  to 
Alexandria,  225;  hears  Barna- 
bas, 125;  interposes  in  his  be- 
half, 225,  226;  his  intercourse 
with  Barnabas,  226;  arrives  at 
Csesarea,  and  is  introduced  to 
Peter,  80,  227 ;  cordial  reception 
of,  by  Peter,  80,  227  ;  his  account 
of  himself  to  Peter,  80 ;  instruc- 
tions given  to,  by  Peter,  81,  227 ; 
requested  to  be  Peter's  attend- 
ant, 81 ;  profits  by  Peter's  in- 
struction, and  Peter's  satisfac- 
tion with,  82,  228 ;  repetition  of 
Peter's  instruction  to,  83,  84; 
convinced  of  the  truth  of  Chris- 
tianity, 228 ;  Peter's  thanksgiving 
on  account  of,  228  ;  sent  by  Peter 
to  Tyre,  251, 252 ;  meets  his  friend 
Appion,  and  holds  a  discussion 
with  him,  253;  relates  his  previ- 
ous acquaintance  with  Appion, 
2j6;  the  trick  he  played  on  Ap- 
pion, 257 ;  result  of  the  trick, 
261 ;  meets  Aj>pion  again  for 
discussion,  262  ;  not  as  yet  bap- 
tized, he  is  not  admitted  to  unite 
with  the  disciples  in  prayer,  143 ; 
his  joy  at  remaining  with  Peter, 
157,  293;  his  affection  for  Peter, 
157,  293;  his  family  history:  dis- 
appearance of  his  mother  and 
brothers,  158,  294,  and  father, 
I59f  294;  his  mother  found  at 
Aradus  as  a  beggar-woman,  159 
-161,  294,  295;  recapitulation 
of  her  story  by  Peter,  162,  296; 
recognition  of  his  brothers,  162, 
163 ;  his  mother  requests  to  be 
baptized,  163, 301, 302 ;  his  moth- 
er receives  baptism,  165, 30c ;  dis- 
cussion with  the  old  workman 
about  ^^w^« J,  183-190,  308;  rec- 
ognition of  his  father  in  the  old 
workman,  190,  191 ;  his  father 
recognised  by  his  mother,  191, 
307 ;  a  suggestion  made  by,  to 
Peter,  193;  discussion  with  his 
father  respecting  good  and  evil, 
194  seq.;  Nicetas  admonition 
to,  190;  his  discourse  on  the 
heathen  cosmogony  and  mythol- 
o^,  197-200;  nappy  ending  of 
his  familjr  history,  310, 307  ;  bap- 
tism of  his  father,  210. 

Clementina,  meaning  of,  69 ;  discus- 


sions of,  69,  70;  introductory 
notice  to,  69-71. 

Cletus,  bishop  of  Rome,  76. 

Climateric  periods,  185. 

''Climates'*  in  astrology,  189;  the 
doctrine  of,  untenable,  189. 

Comings  of  Christ,  the  two,  90^  95. 

Commandments,  the  ten,  correspond- 
ing to  the  ten  plagues  of  Egypt, 

Concealment  and  revelation,  271. 

Conception,  115;  in  sin,  184. 

Conduct,  of  the  holy  man  in  his  jour- 
neys, 61-^2 ;  of  Christians  among 
heathens,  63;  patterns  of  good 
and  bad  conduct,  63  seq. 

Conjunction,  doctrine  of,  184. 

Consistency  of  Christ's  teaching,  105. 

Constellations,  the,  2^9. 

Contradictions  of  Scripture,  240,  246 
seq.,  314  seq.    (See  Scripture.) 

Contraries  in  nature,  179,  180. 

Conversion,  the  duty  of  seeking  one's 
own,  201. 

Converts  and  preachers,  their  mutual 
love,  292. 

Cornelius,  the  centurion,  his  strata- 
gem to  cause  Simon  Magus  to 
nee  from  Antioch,  206. 

Correspondences  in  creation,  174. 

Cosmogony,  the  Gentile,  107 ;  of  Or- 
pheus, 200 ;  of  Hesiod,  200. 

Creation,  an  account  of,  84,  85 ;  im- 
plies providence,  168 ;  mode  of, 
169;  theories  of,  169;  from  noth- 
ing, 169;  atomic  theory  unten- 
able, 170;  concourse  of  atoms 
could  not  form  a  world,  170 ;  Pla- 
to's testimony  respecting,  170; 
mechanical  theory  of,  171 ;  cor- 
respondences in,  174;  works  of, 
244;  the  extent  of,  244;  bound- 
less, 244;  man's  dominion  over, 
245. 

Creator,  the,  no  God  above,  112; 
our  Father,  113;  the  Supreme 
God,  114;  necessary,  169;  the 
world  made  from  nothing  by, 
169. 

Creatures,  the,  often  take  vengeance 
on  sinners,  149,  286. 

Custom,  a  second  nature,  254,  255 ; 
and  truth,  253. 

Customs,  the,  of  different  nations 
and  countries,  188 ;  Jewish,  189; 
of  one's  country  and  fathers,  are 
they  to  be  observed  ?  253. 

Damascus,  Saul  sent  to,  96. 

Daphne,  199. 

David,  the  sin  of,  an  admonition,  6^ 

Deacons,  duties  of,  220. 

Dead  men  deified,  199. 

Death  and  pain  result  of  sin,  23fi» 

Decrees  of  God,  246. 

De  Maistre  referred  to,  172. 

Demoniac,  a  healed,  192. 

Demons,  how  they  enter  men,  274; 
how  they  get  power  over  men, 
138,  276;  why  they  wish  to  pos- 
sess men,  138,  277;  subjection 
of,  to  angel  generals,  257 ;  origin 
of,  27^;  the  law  given  to,  273, 
274 ;  the  Gospel  and  prayer  give 
us  power  over,  138,  277 ;  power 


794       EPISTLES  AND  CLEMENTINA:    INDEX  OF  SUBJECTS. 


over,  in  proportion  to  the  faith, 
15B,  277 ;  deceits  of,  277  ;  tricks 
of,  277 ;  power  of,  278 ;  incite  to 
idolatry,  158,  287;  their  knowl- 
edge, 139;  sometimes  speak 
truth,  why?  139;  reasons  whv 
the  deceits  of,  are  not  detected, 
278;  props  of  the  system  of, 
278;  the  weakest  Christian 
mightier  than  the  mightiest, 
142;  the  baptized  have  power 
to  drive  away,  278;  have  no 
power  over  a  man  unless  he 
voluntarily  submits  to  them, 
142;  subject  to  believers,  279; 
none  but  evil,  appear  to  the 
impious,  322;  tne  friendship 
of,  involves  men  in  disgrace, 
151 ;  their  connection  with 
astrolog)r,  185. 

Desiring  mind,  a,  seen  in  the  crea- 
tion, 180. 

Desiring  the  salvation  of  others,  164. 

Destiny,  254. 

Devil,  the,  the  existence  of,  asserted, 
331 ;  Peter  refuses  to  discuss 
certain  questions  relating  to, 
331 ;  suppositions  as  to  the 
origin  of,  331 ;  God  is  not 
blameable  tor  permitting  the 
existence  of,  332 ;  Peter  accuses 
Simon  Magus  of  being  worse 
than,  ^32 ;  theories  in  regard  to 
the  origin  of,  332,  333 ;  the  crea- 
tion of,  334 ;  why  entrusted  with 
power,  335 ;  has  not  equal  power 
with  God,  335 ;  is  he  a  mere  re- 
lation ?  335 ;  wiles  of  the,  240. 

Diligence  in  study  recommended, 
122,  152. 

Dionysius,  198. 

Discussions,  public,  between  the 
apostles  and  the  Jews,  92,  94; 
of  Peter  with  Simon  Magus, 
102  seq.,  117  seq.,  312  seq.;  dif- 
ferences between  the  different 
discussions  of  Peter  with  Simon, 
102,  117;  of  Niceta,  Aquila,  and 
Clement  with  the  old  workman, 
166  seq.,  175  seq.,  182  seq.;  be- 
tween Clement  and  Appion,  257 
seq.,  262  seq. 

Disease,  a  theory  of,  277. 

Disobedience,  danger  of,  250. 

Disorder  and  order  in  creation,  177. 

Doctrine  accordihg  to  godliness,  the, 
254. 

Dora,  Peter  at,  134. 

Dositheus  and  Simon  Ma^s,  91, 
99;  contest  between,  for  pre- 
eminence, 233. 

Double-mindedness  to  be  avoided, 
220. 

Dreams,  evidence  furnished  by,  dis- 
cussed, 322 ;  the  impious  see 
true  visions  and,  323. 

Duty  and  faith,  280. 

Earnestness  in  religion,  204. 
Earth,  the,  made  for  man,  1 54. 
Egg,  the   creative,  developed   from 

chaos,  197,  200. 
Egypt,  the  Israelites  in,  86. 
Egyptian  idolatry   more  reasonable 

than  other  forms  of  idolatry,  148. 


Egyptians,  pay  divine  honour  to  a 
man,  207 ;  gods  of  the,  282 ;  de- 
fence of  their  system  exposed, 
282,283. 

Elements,  four,  168. 

Elisha,  an  example  of  circumspect 
behaviour,  65;  served  by  the 
Shunammite  woman,  6c. 

Enemies,  love  of,  289;  of  God,  men 
are  naturally,  10 1. 

Enoch,  translation  of,  137. 

Enormities  of  paganism,  151. 

Epicurus,  theory  of  atoms  of,  17 

Eros,  258,  260,  261. 

Error,  cannot  stand  with  truth,  107 ; 
and  ignorance,  280. 

Errors,  use  of,  239. 

Eternity  of  punishment,  150. 

Evil,  existence  of,  118,  119;  denied 
by  some,  1 19 ;  origin  of,  1 20, 180 ; 
God  not  the  author  of,  120,  334; 
does  not  exist  in  substance,  139; 
why  God  permits,  140;  the  ex- 
istence of,  on  astrological  princi- 
ples, 194;  sin  cause  of,  334;  the 
prince  of,  why  made,  180,  183. 

Evil  beings,  turned  to  good  account, 
140;  angels,  seducers,  140;  do- 
ers, shall  be  punished,  178;  and 
good,  set  over  the  one  against 
the  other,  179. 

Evil  one,  the.    See  Devil. 

Evils,  ignorance  the  mother  of,  144 ; 
brought  in  by  sin,  179;  uses  of, 
184;  admitted,  194. 

Existence  and  conception,  115. 

Exodus,  the,  87. 

Exorcisms,  rules  for,  59,  6a 

Faith,  the  gift  of  God,  271 ;  and  rea- 
son, 116;  and  unbelief,  143;  and 
duty,  280;  obstacles  to,  309. 

Fall,  the,  of  man,  the  cause  of,  272; 
of  angels,  272. 

Fasting,  baptism  must  be  preceded 
by,  164. 

Father,  love  to  God  as  our,  289;  no 
one  knows  the,  how  to  be  under- 
stood, 327. 

Faustinianus  (Faustus),  father  of 
Clement,  158,  294,  307  ;  disap- 
pearance of,  159,  294;  Peter's 
first  meeting  with,  165,  305;  his 
discussions  with,  etc.,  166,  306; 
recognition  of,  by  Clement  and 
his  brothers,  190,  etc.;  recogni- 
tion of,  by  Matthidia,  307 ;  trans- 
formed by  Simon  Magus  into  his 
own  likeness,  206,  343 ;  how  this 
transformation  was  effected,  207 ; 
why  it  was  effected,  344  ;  person- 
ates Simon  Magus  to  defeat  him, 
208-209,  345 ;  restored  to  his 
own  form,  209;  his  baptism, 
210. 

Faustinus,  brother  of  Clement,  158, 
294. 

Faustus  (Faustinianus),  brother  of 
Clement,  158,  294. 

Fear,  the  restraining  influence  of, 
185;  of  men,  186;  of  God,  186, 
280 ;  and  love,  299. 

Female  prophetess,  the,  242;  a  de- 
ceiver, 242. 

Few  shall  be  saved,  239. 


Fire-worship,  the  origin  o^  276;  of 

the  Persians,  141. 
Flattery  or  magic,  which  the  more 

Xtent,  257. 
the  desures  ol,  to  be  subdued, 
144;  persons  who  first  ate  the, 

Flood,  the  history  of  the,  85;  brought 

as  a  ponismnent  of  evil-doers, 

I78f  273 ;  the  world  after  the,  86. 
Folly  of  idolatry,  139^  146. 
Foreknowledge,  240;  of  God,  246; 

of  Moses,  247. 
Forewarned,  forearmed,  229. 
Form  of  sound  words,  the,  175. 
Forms  and  types,  176. 
Fornication,  219. 
Frauds,  pious,  singular  illustrations 

of,  206-209. 
Freedom,  of  the  will,  119;  of  man, 

286. 
Free-will,  possessed  by  men,  144, 183; 

bafHes  astrology,  195. 
Friends  of  the  Son  of  GgkI,  the,  183. 
Friendship,  with  God,  how  secured, 

84 ;  and  philanthropy,  297. 
Future  and  the  present,  310. 

Gamaliel,  stills  a  tumult  raised 
against  the  apostles,  94;  his 
speech,  94,  95. 

Garment  of  baptism,  the,  how  it  may 
be  spotted,  142. 

Gehazi,  an  example  of  circumspect 
behaviour,  65. 

Gelones,  customs  of  the,  188. 

Generation  an  illustration  of  divine 
providence,  173. 

Genesis,  234,  254 ;  discussion  about, 
166;  does  and  regulates  all 
thin^  166,  167,  305 ;  prayer  in- 
consistent with,  168,  305;  further 
discussions  about,  176  seq.,  18: 
seq.,  ;3o6,  308  ,  not  it,  but  free- 
will, determines  the  history  oi 
men,  188;  divided  into  seven 
parts  or  c/tmaffs,  189 ;  the  Gos- 
pel more  powerful  than,  189;  in- 
consistent with  the  justice  of 
God,  189 ;  stubborn  facts  in  sup- 
port of^  100;  the  difficulties 
cleared  up  oy  recognitions,  190. 

Gentile  cosmogony,  197. 

Gentiles,  the  call  of,  08,  145;  expec- 
tation of,  145;  invitation  to, 
146. 

Gentilism,  buttress  of,  200. 

Germination  of  seeds  illustrating 
divine  providence,  172. 

Giants,  the,  85 ;  origin  of,  273. 

God,  what  is  not,  297. 

God,  unity  of,  108,  109;  the  author 
of  good  only,  120 ;  His  will  i^^^ 
sistible,  120;  shall  be  seen  by 
the  pure  in  heart,  122;  is  right- 
eous as  well  as  good,  124,  1571 
23'»  325;  the  ways  of,  231 ;  jus- 
tice of,  shown  at  the  day  of  judg- 
ment, 124,  237;  to  be  loved 
supremely,  128;  why  He  per- 
mits evil,  140;  alone  the  proper 
object  of  worship,  146 ;  His  care 
of  human  affairs,  150;  who  are 
worshippers  of,  151 ;  to  be  loved 
more  than  parents,  154;  governs 


EPISTLES  AND  CLEMENTINA:    INDEX  OF  SUBJECTS.        795 


the  world  by  His  providence, 
167, 309;  Why  He  has  made  vile 
creatures,  176;  the  folly  of  sit- 
tfltg  in  ju(^ment  on,  181 ;  created 
the  worla  by  His  Son,  as  a 
double  house,  18 j;  His  long- 
suffering,  205;  attributes  of,  237 ; 
283 ;  how  to  be  thought  of,  237 ; 
His  works  of  creation,  244,  245 ; 
the  excellencv  of  the  knowledge 
of,  245 ;  forexnowledge  of,  246 ; 
decrees  of,  246;  not  pleased  with 
sacrifices,  247;  disparagements 
of,  247;  the,  of  the  Jews,  254; 
indicated  as  blameless,  272; 
neither  the  world  nor  any  part  of 
it  to  be  considered  as  bemg,  283 ; 
jealous,  286;  creatures  avenge 
the  cause  of,  286;  is  philanthrop- 
ic, 298;  the  nature  of,  316; 
the  shape  of,  in  man,  316;  the 
character  of,  317;  man  in  the 
shape  of,  319;  the  figure  of, 
320 ;  the  centre  or  heart  of  the 
universe,  320;  the  nature  and 
shape  of,  320;  the  fear  of,  321 ; 
the  fear  and  love  of,  321 ;  mis- 
conceptions respecting,  in  the 
Old  Testament,  329 ;  not  blame- 
able  for  permitting  the  existence 
of  the  devil,  332 ;  incomprehen- 
sible, 333;  produced  the  evil 
one,  but  not  evil,  334 ;  the  maker 
of  the  devil,  334 ;  His  power  of 
changing  Himself,  341  ;  not  the 
author  of  the  evil  one,  so  as  He 
is  of  the  good  one,  341 ;  why  He 
appoints  the  evil  one  over  the 
wicked,  342;  of  Simon  Magus, 
unjust,  113;  unrevealed,  325; 
detects  ascribed  to,  by  Simon 
Magus,  245,  refuted  by  Peter, 
246. 

k>d,  the  Son  of,  315. 

k>ds,  of  the  heathen,  many  so-called, 
108;  things  sacred  to,  199;  why 
they  are  worshipped,  l^eing  so 
vile,  200,  254;  adulterers,  259; 
evil  influence  of  the  example  of 
the,  255;  attempted  explanation 
of  the  Dad  actions  ascribed  to, 
200  seq.,  256;  supper  of  the, 
203 ;  not  really  gods,  260 ;  imi- 
tation of,  260;  really  wicked 
ma^cians,  266;  graves  of  the, 
260;  the  contemporaries  of,  did 
not  look  on  them  as  being  gods, 
366,  267 1  those  which  are  made 
by  hands  are  not,  281;  of  the 
-worshippers,  like  the  worship- 
pers, 202;  of  the  Egyptians, 
282 ;  the,  which  have  not  made 
the  heavens,  280. 

olden  rule,  the,  260,  285,  299. 

ood  and  evil,  129,  193. 

ood»  the  sufferings  of  the,  298. 

ood  one,  the,  and  the  evil  one,  the 
different  origins  of,  341. 

ood  out  of  evil,  22^ 

ood  works,  necessity  of,  155. 

oodness,  none  without  liberty,  121 ; 
and  justice  defined,  324. 

O0peU  the,  the  success  of,  89; 
preached  at  Rome,  225,  and  at 
Alexandria,  225;   gives  power 


over  demons,  138;  more  power 
ful  than  genesis^  189. 
Guardian  angels,  108. 

Habit,  the  power  of,  ffj. 

Ham,  the  first  magician,  140;  the 
father  of  Mesraim,  also  called 
Zoroaster,  140,  275. 

Hand,  cutting  off  the  right,  165. 

Harvest,  the  plenteous,  135. 

Heaven,  the  visible  and  the  invisible, 
116;  the  visible,  why  made,  121 ; 
why  to  be  dissolved,  121 ;  dis- 
trict of,  187. 

Helena  and  Simon  Magus,  233; 
what  Simon  says  of,  233. 

Hell  and  purgatory,  239. 

Hera  and  Pallas,  264. 

Hercules,  265. 

Hero-worship,  141,  276. 

Hesiod,  cosmogony  of,  200 ;  referred 
to,  26J. 

Hilgenfeldf  referred  to,  70,  73,  84, 
189. 

Hippolvtus  referred  to,  70,  89. 

Holy  place,  the,  for  sacrifice,  87. 

Homer  referred  to,  263. 

Homilies,  the,  of  Clement,  introduc- 
tory notice  to,  213;  relation  to 
the  Recognitions,  70,  73,  213; 
editions  of,  213;  contents  of, 
223-346. 

Honesty  enjoined,  22a 

Hospitality,  295;  a  contest  about, 
174. 

Human  life,  the  inequalities  of  lot 

in,  338. 
Hyacinthus,  199. 
Hypocrites,  how  regarded,  221. 

Idleness,  pemiciousness  of,  58. 

Idolatry,  origin  of,  1^7;  demons  in- 
cite to,  138;  folly  of,  139,  146, 
284 ;  led  to  all  immorality,  141 ; 
a  delusion  of  the  serpent,  281 ; 
why  God  suffers,  285;  argu- 
ments in  favor  of,  answered, 
287 ;  the  Egyptian,  148,  282. 

Idols,  the  test  01,  278 ;  the  unprofit- 
ableness of,  146,  281,  287;  not 
animated  by  the  Divine  Spirit, 
283 ;  confutation  of  the  worship 
of,  283;  impotence  of,  284; 
heathen  worshippers  of,  under 
the  power  of  the  demon,  287. 

Ignorance,  causes  of,  81 ;  the  mother 
of  evils,  144 ;  sins  of,  337 ;  man 
sins  through,  340;  and  error, 
280;  no  excuse  for  the  sinner, 
282. 

Ignorant,  condemnation  of  the,  282. 

Image  of  God,  the  restoration  to, 
280;  man  made  after  the,  285. 

Imagination,  114;  Peter's  experi- 
ence of,  114;  fallacy  of,  115. 

Imitation  of  the  gods,  254. 

Immensity,  the  doctrine  of,  as  taught 
by  the  law,  115. 

Immorality  produced  by  idolatry, 
141. 

Immortality  of  the  soul,  124 ;  proved 
from  tne  success  of  the  wicked 
in  this  life,  124;  Clement's  per- 
plexities about,  223,  224;  the 
oelief  of,  necessary  to  a  knowl- 


edge of  God,  231 ;  denied  by 
Simon  Magus,  234 ;  asserted  by 
Peter,  286. 

Impiety,  origin  of,  151;  what  it  is, 
24a 

Incest  practised  by  the  Persians, 
187. 

Inequality,  of  lot  in  human  life,  338; 
necessity  of,  among  men,  183. 

Initiation,  necessary  before  possess- 
ing the  privilege  of  reading 
Christian  oooks,  215;  mode  o^ 
216;  vow  and  adjuration  con- 
nected with,  216. 

Innocence,  a  state  of,  a  state  of  en- 
joyment, 136. 

Inordinate  things,  why  made,  177. 

Installation  of  Clement,  221. 

Instincts  manifested,  167. 

Interpretation,  allegorical,  200. 

Intestines,  an  illustration  of  divine 
providence,  173. 

Israel,  the  way  of  knowledge  re- 
vealed to,  329;  how  ignorant  of 
God,  329. 

Israelites,  the,  in  E^gypt,  86;  their 
exodus  from  Egypt,  in  the  wil- 
derness, and  at  Sinai,  87;  the 
sins  of,  87. 

James,  the  bishop  of  Jerusalem,  94 ; 
is  addressed  by  Gamaliel,  94, 
95 ;  address  of,  95 ;  assaulted  by 
the  Jews,  95;  sends  Peter  to 
Caesarea  to  meet  Simon  Magus, 
96;  teachers  coming  from  Jeru- 
salem must  bring  testimonials 
from,  142 ;  contents  of  Clement's 
despatches  to,  134;  Epistle  of 
Clement  to,  218 ;  Epistle  of  Peter 
to  215. 

James,  the  son  of  Alphaeus,  addresses 
the  Jews,  93. 

James,  the  son  of  Zebedee,  addresses 
the  Jews,  92. 

Jealous  God,  a,  God  is,  286. 

Jehovah  the  only  God,  109. 

Jericho,  flight  of  the  Christians  to,  96. 

Jesus,  ministered  unto  by  women,  05 ; 
the  true  Prophet,  145. 

Jewish  customs,  1891 
ews,  the,  the  rejection  of  Christ  by, 
90;  the  animosity  of,  91 ;  sects 
of,  91 ;  discussion  with  the  apos- 
tles, 92-93;  admonished  to  ac- 
cept Christ  as  the  Saviour,  94; 
Christ  the  acknowledged  God 
of,  no. 

John,  the  disciples  of,  92;  refuted, 
9j;  Simon  Magus  formerly  a 
disciple  of,  233. 

John,  the  son  of  Zebedee,  address 
of,  92. 

Joseph,  conduct  of,  6r 

judging,  God,  ridiculous,  181 ;  who 
qualified  for,  298. 

Judgment  to  come,  152. 

Juno,  107. 

Jupiter,  his  birth,  197  ;  incests  of,  10^, 
198,  254;  goes  to  war  with  his 
father,  198,  254;  adulteries  and 
vile  transformations  of,  198, 199^ 
258;  sepulchre  of,  199;  sepiU- 
chres  ot  the  sons  of,  199;  alle- 
gory of,  201. 


796        EPISTLES  AND   CLEMENTINA:    INDEX  OF   SUBJECTS. 


Justa,  the  Syro-Phoenician  woman, 
232;  becomes  a  proselyte,  232; 
adopts  two  boys  whom  she  edu- 
cates with  Simon  Magus,  232. 

King  of  the  present  time,  the,  and 
the  King  of  righteousness,  274. 

Kingdom  of  God,  tne,  and  His  right- 
eousness, 103 ;  righteousness  the 
way  to,  103 ;  the  way  to,  not  con- 
cealed from  the  Israelites,  329. 

Kingdoms,  the  two,  145,  180. 

Knowledge,  the  advantage  of,  144; 
the  responsibility  which  it  in- 
volves, 144;  enhances  responsi- 
bility, iq6;  deadens  lust,  186; 
value  of,  190;  universal,  pos- 
sessed by  none,  iq6i 

Kronos,  254;  and  Rhea,  263;  and 
Aphrodite,  265. 

Laodicea,  a  journey  to,  300. 

Laodiceans,  the,  a  chief  man  of,  of- 
fers Peter  and  his  friends  hospi- 
tality, 174 ;  meeting  at  the  house 
of  the  chief  man  of,  175. 

Law,  corruption  of  the,  not  written 
by  Moses,  236;  the  original,  272. 

Learners  and  cavillers,  123. 

Learning,  necessary  before  teaching, 

"3- 
Lebbaeus,  address  of,  93. 

Lechler  referred  to,  69. 

Lehman  referred  to,  70,  IJ4. 

Liberty,  no  goodness  without,  121 ; 
and  necessity,  286. 

Life,  the  Christian,  i^;  human,  ine- 
qualities of  lot  m  the,  338 ;  oil 
from  the  tree  of,  89. 

Light,  the  supreme,  Simon  Magus* 
views  of,  1 10. 

Linus,  bishop  of  Rome,  76. 

Lipsius  referred  to,  70. 

Long-suffering  of  God,  205. 

Love,  of  self  the  foundation  of  good- 
ness, 128;  of  man,  310;  of  God, 
321 ;  enjoined,  219;  and  fear,  299. 

Love-letter,  a,  written  by  Appion  for 
Clement,  258;  a  reply  to,  260. 

Luna  and  Simon  Magus,  99,  100. 

Lust,  anger,  and  grief,  the  uses  of,  337. 

Lying  for  religion,  a  striking  illustra 
tion  of,  207,208;  competition  in, 
208-209. 

Magic,  the  secret  of  that  practised 
by  Simon  Magus,  100;  the  power 
of,  257. 

Magician,  Ham  the  first,  140. 

Magicians  of  Egypt,  129;  miracles 
of,  129. 

Magusaei,  the,  187. 

Male  and  female,  242;  the  corre- 
spondence and  relation  of,  173. 

Man,  the  earth  made  for,  154;  origi- 
nal state  of,  272  ;  the  fall  of,  272  ;  | 
the  lord  of  all,  280;  in  the  shape  j 
of  God,  319;  as  created  by  God, 
339 ;   his  power  to  choose  good 
or  evil,  339;  sins  through  igno-  1 
ranee,  340 ;  naturally  enemy  of  , 
God,  loi  ;  the  responsibility  of,  | 
102 ;  wavs  of,  opposite  to  God's, 

Maro,  Peter  stops  at  the  house  of, 


135*  appointed  by  Peter  bishop 
of  Tripolis,  156. 

Marriage,  urged  on  presbyters,  219 ; 
always  honourable,  250 ;  supper, 
the,  274. 

Martyrdom  of  Peter,  218. 

Matter,  is  it  eternal  ?  334. 

Matthew,  address  of,  92. 

Matthidia,  mother  of  Clement,  15S, 
294;  her  disappearance,  158, 
294 ;  found  at  Aradus  as  a  beg- 
gar-woman, 1 59,  294 ;  her  story, 
159*  160,  295 ;  Peter*s  reflections 
on  her  story  —  recognised  by 
Clement,  160,  161 ;  recapitula- 
tion of  her  story,  162,  ipo ;  rec- 
ognised by  Aouila  ana  Niceta, 
102,  300;  seeks  baptism,  163, 
301,  302;  baptism  of,  delayed, 
164;  values  baptism  aright,  302; 
unintentionallv  fasted  one  day, 
302 ;  baptized  in  the  sea,  165, 
305;  recognises  her  husband, 
191 ;  accompanies  her  husband 
to  Antioch,  208,  345. 

Mechanical  theory  of  creation,  the, 
171. 

Medea,  197. 

Meeting  to^ethet,  the  duty  of,  urged 
on  Christians,  251. 

Merchants,  the  best,  276. 

Merx  referred  to,  74. 

Mesraim,  son  of  Ham,  140 ;  also  called 
2^roaster,  140. 

Metamorphoses,  199;  of  the  angels, 
272. 

Metis,  Poseidon,  and  Zeus,  264. 

Micah,  an  example  of  circumspect 
behaviour,  65;  question  ad- 
dressed by,  to  Peter,  341. 

Mind,  the  universe  the  product  of,  267. 

Minerva,  201. 

Ministry,  the  support  of  the,  251. 

Miracles,  false,  127  ;  of  the  magicians 
of  Egypt,  129;  the  uselessness 
of  false,  130;  of  Simon  Magus, 
useless,  235  ;  of  Christ,  philan- 
thropic, 235. 

Misanthropy,  220. 

Modesty  and  sobriety  called  for  by 
true  religion,  151. 

Monarchy,  249,  275. 

Moon,  motions  of,  177. 

Morality,  Christian,  its  superiority, 
156. 

Moses,  an  example  of  circumspect 
behaviour,  65;  how  he  delivered 
his  writings,  215,  216;  the  law 
not  written  by,  247  ;  foreknowl- 
edge of,  247 ;  allows  the  Israel- 
ites to  offer  sacrifices,  87 ;  and 
Christ,  135,  271. 

Mother  of  Clement.     See  Matthidia. 

Motions  of  the  sun,  moon,  and  stars, 
177. 

Mythology,  heathen,  197  seq.;  expla- 
nation of,  203. 

Myths,  the  heathen,  not  to  be  taken 
literally,  262,  263,  264;  the  in- 
ventors of  such  vile,  blame- 
worthy, 265. 

Names,  the  giving  of,  to  animals,  242. 
Nature,  the  folly  of  speaking  of,  as 
making,  174. 


Nebrod  or  Zoroaster,  140,  275. 

Necessity  and  liberty,  286. 

Necromancy,  loa 

Neptune,  197,  201. 

Niceta,  on  Simon  Magus, 98, 234  seq.; 
leaves  Simon   Magus,  and   be- 
comes a  Christian,  102,  234 ;  and 
Aquila,  recognise  each  other  as 
brothers,  300;  are  sent  by  Peter 
to  Laodicea,  157,  292;  and  with 
Clement  to  Tyre,  251,  252;  and 
Aquila,  discovered  to  be  Clem- 
ent's   brothers,    162,   163;   dis* 
cover  their  mother,    162,   163; 
tells  the  story  of  his  own  and 
Aquila's  shipwreck,  and  intro- 
duction to  Simon   Magus,  163, 
go  I ;  pleads  for  the  baptism  of 
is  mother,  164,  ^02;  discussion 
with  the  old  workman,  166-174; 
recognises  the  old  workman  as 
his  father,  190-191;  pleads  for 
his    father's    reception    to    the 
Church,  192,  193;  admonition  to 
Clement,  196$  explains  the  all^ 
pories  of  the  heathen,  cosmogon- 
ical  and  mythological,  200-202^ 
2or 

Nimrod,  141. 

Nineveh,  the  men  of,  291. 

Noah  and  his  sons,  85,  137,  275. 

A^df/o  episcopari^  25a 

Obedience,  leads  to  peace,  249;  dan- 
ger of  the  contrary,  250;  and 
union,  enjoined,  65. 

Offences  must  come,  208. 

Office-bearers  in  the  Church,  the  du- 
ties of,  25a 

Oil  from  the  tree  of  life,  the,  with 
which  Christ  was  anoint^  89. 

Old  Testament,  misconceptions  of 
God  in  the,  329;  some  parts  ot 
written  to  try  us,  329. 

Oracles,  the  heathen,  139;  why  they 
sometimes  come  true,  139. 

Orcus,  197. 

Order,  in  instruction,  1 23 ;  God's,  :ji. 

Ordinate  things,  why  made,  177. 

Ordination  at  Tripolis,  156;  of  Zac- 
chaeus  by  Peter,  251. 

Orgies,  276,  287. 

Origen,  quotes  the  Recognitions  of 
Clement,  74. 

Orpheus,  the  cosmogony  of,  20a 

Orthasia,  292. 


Paganism,  the  enormities  of,  151. 
Pam  and  death  result  of  sin,  356. 
Pairs,  good  and  evil,  129;  ten,  130; 

doctrine  of,  231,  235. 
Pallas  and  Hera,  264. 
Parents,  God  to  be  loved  more  than, 

154. 
Paris,  the  judgment  of,  265. 
Passages,   extra  -  canonical,  quoted, 

238,  247,  249,  329. 
Paths,  the  two,  269. 
Peace,    and     strife,    proclaimed  by 

Christ,  105  ;  to  the  sons  of,  105; 

and   war,  106;    and  the  sword, 

153,  288. 
Pearls  not  to  be  cast  before  swine,  nr- 
Peleus     and     Thetis,     Prometheus, 

Achilles,  and  Polyxena,  265. 


I 


798        EPISTLES  AND   CLEMENTINA:    INDEX  OF   SUBJECTS. 


Queen  of  the  South,  the,  291. 

Rainbow,  the,  176. 

Reason  and  faith,  116. 

Recognitions,  the,  of  Clement,  char- 
acter of,  73;  relation  to  the 
Homilies,  70,  73,  213;  author- 
ship and  date,  73,  J4 ;  place  of 
composition,  74 ;  editions  of,  74 ; 
quoted  by  Origen,  74 ;  reason  of 
the  title,  161,  162,  190, 191. 

Regeneration  by  water,  155. 

Reiection  of  Cnrist  by  tbe  Jews,  9a 

Religion,  of  one's  fathers  to  be  aban- 
doned if  bad,  190;  the  true  calls 
to  sobriety  and  modesty,  ici ; 
and  philosophy,  difference  oe- 
tween,  300. 

Repentance,  the  duty  of,  204. 

Reserve,  doctrine  of,  215;  misrepre- 
sentation of,  215. 

Responsibility  of  men,  102,  120;  in- 
creased by  knowledge,  144. 

Retribution,  future,  186. 

Revelation,  nature  of,  323,  326;  the 
work  of,  belongs  to  the  Son, 
326;  and  concealment,  271. 

Reverie  of  Peter,  144. 

Rhea,  the  wife  of  Saturn,  hides  her 
son  Jupiter,  to  preserve  him 
from  being  devoured  by  his 
father,  197 ;  and  Kronos,  26^. 

Righteous,  the,  and  the  wicked,  chas- 
tisements of,  178. 

Righteous,  the,  afflictions  of,  294. 

Righteousness,  the  way  to  the  king- 
dom of  God,  102;  what  it  is, 
103. 

Rivers  and  seas  as  illustrating  di- 
vine providence,  171. 

Rome,  Gospel  preached  at,  224. 

Rose  without  a  thorn,  a,  not  to  be 
found,  179. 

Rufinus,  his  preface  to  the  "  Recog- 
nitions of  Clement,*'  75-76. 

Rule,  the  golden,  268,  285,  299. 

Rulers  appointed  over  all  orders  of 
being,  89. 

Sacrifices,  allowed  for  a  time,  87; 
replaced  by  baptism,  88;  God 
not  pleased  with,  247. 

Sacrificial  orgies,  276. 

Sadducees,  rise  of  the,  91 ;  confuted, 
92. 

Saints,  the,  before  the  coming  of 
Christ,  91. 

Salvation,  the  way  of,  27a 

Samaritans,  doctrines  of  the,  92; 
refuted,  92. 

Samson,  fall  of,  an  admonition,  63. 

Saturn,  the  family  of,  197;  devours 
his  children,  197. 

Saul,  raises  a  tumult  against  the 
apostles,  95 ;  receives  a  commis- 
sion against  the  Christians,  96. 

Saved,  the  number  of  the,  239. 

Schaff  referred  to,  69,  73,  74,  158. 

Schliemann  referred  to,  70,  73. 

Scribes,  the,  refuted,  92. 

Scriptures,  the,  the  rule  of  faith,  95 ; 
false  and  blasphemous  chapters 
added  to,  236;  misrepresenta- 
tions of  God  in,  237,  238 ;  some 
things  in,  false,  and  some  true. 


238;  Simon  makes  use  of  the 
alleged  falsehood  of,  in  argu- 
ment with  Peter,  239;  use  of  tne 
falsehoods,  2^;  uncertainty  of, 
240;  contradictions  of,  240^  24  <- 
247;  how  to  discriminate  the 
true  from  the  false  in,  247-248 ; 
Peter's  explanation  of  contra- 
dictions in,  314;  the  contradic- 
tions in,  intended  to  try  the 
readers  of,  315;  interpretation 
of,  203. 

Seas  and  rivers,  illustrating  the 
providence  of  God,  171. 

Sects  of  the  Jews,  91. 

Seeds,  the  germination  of,  illustrat- 
ing the  providence  of  God,  172. 

Seeing  or  hearing,  which  the  strong- 
er, 1261 

Seeing  God,  122. 

Self-love  the  foundation  of  good- 
ness, 128. 

Sense,  the  sixth,  iii. 

Senses,  the  testimony  of  the,  more 
trustworthy  than  that  of  super- 
natural vision,  322. 

Sepulchres  of  the  gods,  199. 

Seres,  178, 187. 

Seri)ent,  the,  the  author  of  polythe- 
ism, 109,  of  idolatry,  281;  sug- 
gestions of,  147-149;  why  he 
tempts  to  sin,  281 ;  charming  of, 
288;  to  be  resisted,  152. 

Service,  the,  which  God  requires, 
260. 

Sick,  the,  how  to  be  assisted,  59. 

Sidon,  Peter  comes  to,  269 ;  preaches 
to  the  peoples  of,  269;  Peter 
attacked  there  by  Simon,  269; 
Simon  driven  from,  269. 

Simon  the  Canaanite,  address  of,  93. 

Simon  Magus,  mistakes  about,  232 ; 
doctrines  of,  232 ;  history  of,  98 ; 
once  a  disciple  of  the  Baptist, 
99»  233 ;  and  Dositheus,  the  con- 
test between,  for  precedence, 
100,  233 ;  statement  of  Nicetas 
respecting,  and  counsel  to,  234 ; 
proceedings  of,  234  seq.;  state- 
ment of  Aquila  respecting,  98, 
233  seq. ;  how  Peter  was  sent  to 
meet,  96;  how  he  challenged 
Peter,  96,  106,  245;  postpone- 
ment of  his  discussion  with 
Peter,  82,  83;  the  design  and 
object  of,  exposed  by  Peter, 
2;^9;  a  formidable  opponent,  98; 
wickedness  of,  98,  131,  2^3;  pro- 
fession of,  99;  deception  of, 
99,  133;  thought  to  be  God,  99; 
secret  of  his  magic,  too;  reason 
of  his  power,  2&;  professes  to 
be  God,  TOO,  loi,  234;  professes 
to  have  made  a  boy  of  air,  loi, 
2J4;  knavish  tricks  of,  233;  de- 
nies the  immortality  of  the  soul, 
234 ;  hopelessness  of  the  case  of, 
loi ;   discussion  with    Peter  be- 

fins,  102-107 ;  his  subtlety,  107 ; 
is  creed,  107 ;  argues  for  poly- 
theism, 108;  his  cavils,  no,  125; 
his  view  of  the  supreme  light, 
1 10 ;  his  presumption,  in;  how 
he  learned  more  from  the  law 
what  the  law  was  able  to  teach, 


III;  his  blasphemv,  in;  how 
he  learned  from  tne  law  what 
the  law  does   not  teach,  112; 
objections  tamed  against  hhn- 
self,  112,  249;  his  inconsistency, 
113;   his  god  unjust,  113;  ad- 
journment of  Peter's  discussion 
with,   116^  317;  Peter's  discus 
sion   with,  resumed,  117,  318; 
accuses  Peter  of   usin^  magic 
and  of  teaching  doctnnes  dif 
ferent   from    those    by   Christ, 
318;  asserts  that   Jesus  is  not 
consistent   with    Himself,  319; 
asserts  that  the  framer  of  the 
world  is  not  the  highest  God, 
324;  asserts  an  unrevealed  God, 
325;    his   ignorance    and  arro- 
gance, 118 ;  his  subterfuges,  125; 
his  rage,  126^  327;  his  vanity, 
126;  attempts  to  create  a  d»> 
turbance,  127;  confesses  his  ig- 
norance, ^26;  the  opinions  a, 
expoundea  and  refuted  by  Peter, 
327,  328;  retires  from  the  dis- 
cussion, 127,  249,  329,  3jo^  3j8; 
resisted  Peter,  as  the  Egyptian 
magicians   did    Moses,  129;  a 
deserter  from  the  camp  o^  i  v; 
sets  out  for  Rome,  131 ;  is  fol- 
lowed by  Peter,  130,  249;  doii^ 
of,  at  Tyre,  252;  sets  out  for 
Sidon,   252;   attacks    Peter  at 
Sidon  and  is  driven  away,  160; 
departs  from  Tripolis  to  Syria, 
271 ;  comes  from  Antioch  to  dis- 
cuss with    Peter   the    unity  0^ 
God,  312;  appeals  to  the  Old 
Testament  to  prove  that  there 
are   many  gods,   313;   tries  to 
show  that  the   Scriptures  con- 
tradict themselves,  314 ;  strange 
transformation  wrought  by,  2O0» 
343»  344;   strives  to  excite  the 
people  at  Antioch  against  Peter, 
206, 345 :  stratagem  used  against, 
by  Peter  and  Cornelius,  20S;  hiJ 
design    in    bringing  about  the 
transformation  of  Faustinianus, 
206,  207   (Faustus,  344);  coun- 
terplot of    Peter  against,  »;- 
209,  345;  is  defeated,  209;  flight 

of,  343- 

Simple  and  compound,  t68. 

Sin,  the  cause  of  suffering,  137,  MjS 
the  punishment  of,  178;  the 
cause  of  evil,  179,  334;  the  cause 
of  pain  and  death,  336;  nwo 
conceived  in,  184. 

Sinners,  the  creatures  often  tab 
vengeance  on,  149. 

Sins  of  Ignorance,  337. 

Sixth  sense,  the,  in. 

Sleep,  on  curtailment  of,  97. 

Sobriety  and  modesty  called  for  hj 
true  religion,  151. 

Solomon,  fall  of,  an  admonition,  64. 

Son  of  God.  the,  183 ;  friends  o4  ^^ 

Sophonias,  his  questions,  and  Peters 
replies  to,  338,  339. 

Soul,  the,  the  immortality  of,  1*4; 
proved  by  the  success  of  the 
wicked  in  this  life,  124;  CktD- 
ent's  perplexities  about,  «> 
224;  the  belief  of,  necessaiy  to 


EPISTLES  AND  CLEMENTINA:    INDEX  OF  SUBJECTS.        799 


views  of  God,  231;  de- 
y    Simon    Magus,    234; 
i  by  Peter,  286. 
d,  a,  in  a  sound   body, 

:  enemy's  camp,  216. 

)n  Magus  so  called,  96^ 

,233. 

lotions  of,  171. 

{ence  in,  recommended, 

z. 

,292* 

sin  the  cause  o^  137, 143 ; 

ff  117;   different  effects 

>n   heathens  and  Chris- 

( o£  the  old  Serpent,  147- 

,  and  stars,  motions  of, 
inisters  of  good  and  evil, 

,  of  the  gods,  202,  203. 
induct  of,  64. 
itoms  of  the,  188. 
ing  pearls  before,  117. 
peace,  but  a,  153,  288. 
ician  woman,  the  story  of, 
ed,  232. 

:,  of  Peter  against  Simon 
236. 

advice    about,    58;     of 
247. 

be  destroyed,  94. 
I,  the,  of  Christ,  142,  274. 
andments,  the,  and  the 
gues  of  Egypt,  128. 
the,  130. 
:  to  God,  1 50. 
;  and  Peleus,  Prometheus, 
^  and  Polyxena,  265. 
Tuptible  and    temporary 
by  the  incorruptible  and 
,  122. 

Idress  of,  93. 
rose  without  its,  174. 

ikmg  the  world,  174. 

ed  with  pitch,  185. 

)abel,  141. 

from  our  fathers,  are  they 

ollowed?  253. 

ition,  a  strange,  wrought 

ion  Magus,  206^  343,  344. 

t,  oil  firom  the,  89. 

of  Clement  upon  Appion, 

le  disciples  at,  156;  de- 


parture from,  157 ;  ordination  at, 
156;  Peter  at,  270. 

Truth,  the,  being  conquered  by,  209 ; 
error  cannot  stand  with,  107; 
not  the  property  of  all,  123 ;  self- 
evidence  of,  123;  veiled  with 
love,  129;  cannot  be  found  by 
man  left  to  himself,  230;  vain 
search  of  philosophers  for,  230; 
taught  by  the  prophets,  230;  test 
of,  247 ;  and  custom,  253. 

Tumult,  raised  asainst  the  apostles, 
94;  is  stilled  by  Gamaliel,  94; 
raised  again  by  Saul,  95. 

Types  and  f?rms.  176. 

Tyre,  Peter  at,  267;  address  to  the 
people  of,  268. 

Uhlhom  referred  to,  69,  70^  74. 

Unbelief  and  faith,  143. 

Unclean,  t^e,  separation  from,  116; 

not  to  be  eaten  with,  163;  spirits, 

116. 
Union  and  obedience  enjoined,  65. 
Unity  of  God,  108,  100;  proved  by 

Peter  from  the  Ofd  Testament, 

313,  315. 
Universe,  the,  the  product  of  mind, 

267. 
Unrevealed    God,    the,   of    Simon 

Magus,  325. 
Useless  things,  why  made,  176. 

Vengeance  often  taken  by  creatures 
on  sinners,  149. 

Venus,  the  origin  of,  198;  allegory 
oi,  201. 

Vile  things,  why  made  by  God,  176. 

Virgin,  the  true,  57. 

Virginity,  Two  Epistles  concerning, 
55-^;  introductory  notice  to, 
53»  54 »  genuineness  of,  53;  au- 
thorship of,  53;  original  lan- 
guage   of,    54;    literature    on, 

Virgmity,  true,  to  be  accomplished 
by  perfect  virtue,  55 ;  irksome- 
ness  and  enemies  o^  56;  divinity 
of,  57. 

Virgins,  true,  known  by  their  self- 
denial,  55, 56;  object  and  reward 
of,  ^6;  mortify  the  deeds  of  the 
flc»n,  57,  58. 

Virtue,  peiiect,  necessary  for  true 
virginity,  55;  arrangements  of 
the  world  to  secure  me  exercise 
of,  184. 

Visits,  rules  for,  59^ 


Voyage,  the,  of  the  Church,  221. 

War  and  strife  proclaimed  by  Christ, 
105,  106. 

Water,  the  power  of  illustrating  di- 
vine providence,  172;  bom  of. 
I55>  289;  baptized  with,  290; 
regeneration  by,  155,  184. 

Way  of  salvation,  the,  27a 

Ways,  the,  of  God,  opposed  to  man's 
ways,  231. 

Wedding  garment,  baptism  the,  141. 

Wicked,  the,  the  success  of,  in  this 
life  a  proof  of  immortality,  124} 
and  nghteous,  chastisement  of, 
178;  actions  to  be  avoided,  336; 
One,  the,  why  appointed  over 
the  wicked  by  a  nehteous  Godt 
342 ;  why  entrustea  with  power, 
335. 

Wiles  of  the  devil,  24a 

Will,  of  God,  irresistible,  120;  free- 
dom of  the,  1 19. 

Wise,  the,  divine  things  justly  hid* 
den  from,  335. 

Woman,  the,  ofsorcowful  spirit^  294; 
her  story,  295. 

Womb,  the,  173. 

Workman,  the  old,  discussions  with, 
165  seq. ;  turns  out  to  be  Clem- 
ment*s  father,  191. 

Works,  good,  the  necessity  of,  155. 

World,  the,  governed  by  the  provi- 
dence of  God,  167 ;  compounded 
of  four  elements,  168 ;  made  out 
of  nothing  by  a  Creator,  169; 
time  of  the  creation  of,  why  not 
made  long  before,.  174 ;  arrange- 
ments of,  to  secure  the  ezerase 
of  virtue,  184;  after  the  flood, 
86. 

Worship,  of  heroes,  141, 276;  due  to 
God  only,  146. 

Worshippers  of  God,  who  are,  I j^i ; 
of  the  gods,,  like  the  gods  they 
worship,  202. 

Zacchaeus,  writes,  to  James,  96;  wel- 
comes Peter  at  Caesarea,  96; 
appointed  by  Peter  bishop  of 
Caesarea,  ici,  25a;  rescued 
Aquila  and  Niceta  from  Simon 
Magus,  164,  232. 

Zeus,  Poseidon,  and  Metis,  264. 

Zoroaster,  or  Mesraim,  a  son  of 
Ham,  regarded  as  the  author  oi 
the  mane  act,  140^  275;  wdmtdk 
141, 178^ 


r-t' 


J  t 


;  f 


(  . 


'    .   r 


TWO    EPISTLES  CONCERNING   VIRGINITY,   AND 
CLEMENTINE  RECOGNITIONS  AND  HOMILIES. 


I     • 


INDEX  OF  TEXXa 


il  •    • 

Li6    . 

L$i  ^  • 

&  7  •    • 
iL  16^17 

JL  SN>     • 

iii.5    • 
in.  23  . 

iv.  la  (LXX.) 


I 


id. 

▼Lo     . 

••  — 
mk  X    • 

▼iiLax. 

iz.  I     • 

xi.  7 
xi.  28   • 

XV.    .     . 
XV.  13-16 

xviii.  4  • 
xviii.  21 
XX.3     . 
xxu. 
xxii.  I  . 
xxxiL  24 
xxxiv.  7 
xlL5  8eq. 
xlL  25  . 
xlix.  10, 

•  •  • 

lU.  •     . 

iv.3.4 

••  _ 

▼U.  I  . 

vii.  9  . 
vii.  19^  20 
▼ii.,  viiL 
▼iii.  19 
zu.  • 
xiv.  31 
XV.  I  • 

xix.6. 
xxii.  28 


xxxiu.  II 
xxxiii.  20 
xxxiv.  29 

3    • 


^1x4 

Jo    '^ 

.  336 
•  341 

•    3«3 
.    34J 

1*313 

.l^.«4S»  3»3 
178 

«37 

«S34; 

MS 

3 

88 

86^88 

246 

341 
24s 

245 

64 

323 
323 

90,  MS.  247 
86 

108 
34a 

128 
128 
128 

5 

271 
108,109, 

313.  3J4 

89 

323 
123 


•iJ 


jd.44   • 

Nvni*  xL  16  • 

•  XL34  • 

ziL0b7 
Deot.  hr«  34  • 

*;-39- 
iri4  . 

tL  xjp  109^ 


.     «9 

:   S 

•  HI 

•  3«3 

•  3«3 
»09b3»4 

I4ora8ob 

314 
*  Tiii.  IX    •    •    .    109 

X.  14  •    •    •    •    313 

z.  14, 15.    •    •    109 

Z.17,    xo8»io9^3i3, 

314 
z.aa  • 

zy.ii 


19 


ziii.  I  seq. 
ziiLi-3 
xiii.  6. 

xviL  15 
xviii.  15 
xviii.  1 5-] 
XXX.  15 
xxxi.  34 
xxxii.  7 

xxxii.8(LXX.),  180 
xxxii.  12  .  .  108 
xxxii.  39  .  lOQ,  340 
xxxiv.  0  (LXX.),  247 
Josh,  xxiii.  7  (LXX.),     109 

313.  3!4 


3?5 
no 

313 

87 
88 

248 

329 

87 
241 


Judg.  xiii.  25     . 

1  Sam.  xvi.  13  .  . 

xvi.  14  .  . 

2  Sam.  xix.  21  .  . 

1  Kings  xvii.,  xviii. 

2  Kings  iv.  27  .  . 
2  Chron.  vii.  12  . 
Ps.  xviii.  31  .    .  . 

xviii.  50  .    •  • 

xix.  I  .    .    .  . 

XXXV.  10 .    .  • 

xxxix.  12     •  • 

xlv.  II     .    •  . 

1.1      .    .    .  . 

Ixxi.  19  •    •  • 

IxxviiL  2 .    •  • 

Ixxxii.  I  .    •  • 
Ixxxvi.  8. 
lxxzviL4 
lzzxiz.20seq.. 


64 


87 

84 

314 

313 
184 

303 
313 

328 
313 

•  i09b  3J3 
63 


Fi« cfiia6^a7    •   • 

•    314 

cIt.4  . 

•    34X 

Piw.BL3,4(IJa.K     SSI 

IV.  Xo  •    •    • 

:  ^ 

▼Lao.    •    • 

vl^S*   •    • 

.  64 

▼L22 '    •    • 

.  64 

▼ffi.30    .    . 

•    3»S 

xiita.    .    . 
XT.  19  (LXX.) 

:  P 

nfii*  6    .    • 

•     59 

aLa3    •   • 

•     59 

tXW,  IX    •    • 

:  P 

xzvL  9   «    • 

Eedes.iiLx.   .   . 

*    aa9 

ULa.   .    . 

•    337 

iii.7.   .   . 

•      59 

iii.ao    .    . 
▼ii.36  .    . 

:% 

Isa.  L  3    .    .    .    . 

'   329 

ix.  2  .    .    •    • 

•      55 

ix.  6  .    .    .    . 

•    315 

xxix.  21 .    .    • 

•      57 

xl.  26,  27    .    . 

•    329 

xliv.  6    .    •    . 

•    314 

xlv.  21   .    .    • 

•    3»4 

xlix.  18  .    .    • 

•    3M 

lvi.4,s.    .    . 
lxi.9.    .    .    . 

.      56 
18,63 

Ixv.  I      .     .     . 

.    145 

Jer.  X.  II.    .    .    .3^3. 3M 
Kzck.  ii.6     ....    178 

xviiL33  .    . 

.    205 

Dan.  ii.  31    .    .    . 

•    323 

Hi.  25  .    .    . 

•    323 

1X.27    .    .    . 
Hos.  vL  6     •    .    .  1 

57,  24» 

Ecclos.  V.  14     .    . 
ix.  4 .    •    . 

:  ^ 

ix.  5.    .    • 

.  64 

...  ^_ 
vin.  9    •    . 

.  64 

•••  _  _ 
viu.  12  .    . 

.      «4 

Wisd.  i.  4     ... 

.    181 

Matt.  iii.  12  .    .    . 

•    1*4 

iii.  17  .    •    • 

.      20 

iv 274 

iv.  10  .  14a,  146^  a8o 

iv.  16  .    •    . 

•      55 

v-3-  •    93.3"»320 
▼.  8    .  103, 121, 12a 

▼.9     ... 

.    1051 

ltT.14    •    , 

•    5Sg 

▼.  x6  •   •   < 
▼.  x;[  .   •   • 

»  •   no 

■'4 

▼.  x8  •    •   . 

•MS^J 

▼.  aS;  a9  .   , 

▼•34.35-   • 

»    •    tifl 

▼.37  .   .    . 

SA33I 

▼•  39-41  •    - 

,  .  yo 

▼•44  .   .    • 

.    .    24* 

▼•44*45  •    • 

*W4»3 

.    .   248 

;i1?  :  :  ; 

▼1.13.   .   , 

.    .   Sfi 

▼1.24 .   • 

.    .    145 

▼^3^  lO^xxo^tig^ 

▼iLa  .    . 

.'^13 

▼iL6  .    .6 
vn.7  .    • 

.*nj 

viL  9-11  . 

.    .   248 

vii.  12.    • 

.    .   299 

vii.  13.  14    . 

.    .   329 

vii.  21 .    . 

.    .     55 

viii.  0  .    •     • 

,    .    W 

viii.  II     .    . 

1         •        "T^ 

.135271 

viii.  24-26   , 

.    .   334 

viii.  31    .    , 
ix.  •    .    •    , 

::^ 

IX.13.    .    . 

S7,»^ 

«-37.38     • 
X.    •     •    .    . 

"^l 

X.8   !  !  i 

•:  g 

X.  II     .     .     . 

.   .    5» 

Z.  12    .     .     . 

.  m 

z.  12-15  •    « 

,  .  105 

z.  16   .     .    . 

.    «3 

X.  2C    .     .     . 
X.  20   .     .    . 

:.1 

X.  28   .    .    . 

*  S 

X.  29,30.    . 

IB* 

«.34  .  104. 

z.3S,36.   . 

.  i«5 

Zl.  I     .    .    . 

•    9 

zL9,ii  .   . 

.    S3 

n.25.    «3^ 

zL  27  .  IIO^ 

zi.  28  .    .    . 

xii»  7  •  •  •  ^V*  *^ 


800 


EPISTLES  AND  CLEMENTINA:    INDEX  OF  TEXTS. 


8oi 


ilattziL  25. 
xiL  20. 
xii.33. 

XII.34 
zu.  41 

jdi.  43 

«ii.  2,  3 

nil.  3 . 

Zlll.  II 

ziu.  17 
ziii.  23 

nil.  39 
nil.  46 
nii.  52 

TV.  13. 

zv.  14. 
xvL  13 
xvi.  16 
xvi  18 
zvi.  24 
zvii.  5 . 
XVU.20,  143, 
zvii.  21 
zviii.  7,  I 
zviii.  10 
ziz.  8  . 
ziz.  12 
ziz.  i6  8eq., 
ziz.  17.   249, 


27 


WAmm 
.    106 

•  56 

•  33* 
156^291 

156^291 

.    118 

.    336 
.    248 

248*  331 

.  136 
.  248 

•  59 

•  323 

•  323 


151 
ji,298 


ii: 


22  . 

zzii.    •  . 
zzii.  2-14 

zzii.  23  . 

zzii.  29  . 

zzii.  30  . 

zzii.  32  . 

xni.  39    • 

•  •  • 

zzm.  .  • 
zziii.  2,3 
zzui.  3  . 
zziii.  9  . 
zziiL  25,  26 

nriii.  37  • 
zziv.  2     . 

zziv.  15  . 

zziv.  24  . 

zziv.  27-30 

34  . 

35  • 
zziv.  45-50 

zziv.  45-51 

SZV.  2  •     • 

«v.  35,36 
szv.  41    . 
zzvL  36  • 
"viL  45,  SI 
axviL  51 . 
anriiL  13 


231 


•  55 
32S.329 
3i8»324 
271 

138 

274 
142 

a38,  247 
122 

248 

299 

105 

242 
^^ 

155 

242 

87,241 

94 

3»7 

249 
241 

215 

55 

299 
33i»34^ 

88 


PAGE 

Matt  zzviii.  19^  90^  106^  319 

331 
118 


Mark  i.  13 
iv.  3  . 
iv.8  . 
iv.  20  . 

iv-34. 

VI.  II  . 

iz.  29  . 
z.5,6. 
z.  18  . 
zii.  24. 
zii.  27. 

zii.  29. 

•••  _ 
nu.  31 

Luke  iv.  .  . 

iv.8  . 

iv.  10  . 

vi.  20  . 

vi.  29  . 

vi.  30  . 

VL38  . 

vi.  4A   . 

vi.  46  . 

vii.  8  • 

viii.  5  • 

viU.  18 

z.  .  . 

z.5,6. 
z.  18  . 


143 

330 
244 


248 

249 
215 

274 
280 

93 
310 

146 

328 

13^  271 
142 
118 
328 

244 
105 

331 


z.  21, 136^  27 1, 319, 328 
Z.22  .  1 10,  319,32  c 
z.  24  .  .  .  .  248 
zi.  .  .  . 
zi.  22  .  . 


92 


n.  31  . 
ZL32  . 
zi.  52  . 
ni.6^7 
zii.  17, 19^  20 
zii.  35 .    . 
zii.42.    . 
zii.  49 .    . 
ni.  51-53 

xii.  53-    • 
nil.  29     • 

ziii.  34     . 

zvii.  I .    . 

zvii.  6.    • 

zviiL6-8. 

zviii.  18  acq 

zviii.  19  . 

ziz.  5  acq 


«i^43»44 

38  •    • 
1.33    . 
nrfiL34,  I54»a42,889 
John  L 1-3  •    •    •    •    174 


.  105 
.  114 
156*291 
156,  291 
110^328 

•  299 
.  204 
.  63 
.    250 

.  106 
.    105 

135.  271 
.    242 

i3i»298 

•  i5« 

•  319 

32s  329 
.    249 

•  250 


"5 


John  L  18 
iii.5 
m.  6 
111.31 
iv.  27 
V.  23 
vi.  27 
vii.  . 
viii.  34 
ix.2,3 

X.3- 
z.  9. 

Z.  12,  13 

ni.34 

17 
20 

Acta  iii.  22 
iii.  22,  23 

V:.35-39 
vii.  37  . 

vii.  00  . 

viii.  9-1 1 

viii  13. 

Zlll.  .     . 

ziii.  22  • 

zv.  20  . 

ndi.  5  . 

Rom.  i.  20    . 

ii.28   . 

vii.  9   . 

vii.  18 . 

viii.  6  . 

viii.  7  . 

viii.  9  . 

zi.  34  . 

zii.  17  . 

ziii.  14 

ziv.  15 

zvi.  17-19 

zvi.  18 
I  Cor.  ii.  9    . 

ii.  I3i  14 
vi.  19. 

vii.  32 

▼ii-34 
viii.  12, 13 
iz.27 . 

Z.4  . 
z.  12  . 
Z.20  . 
z.  21  . 
Z.31  . 

3^32»33 
zL  I    . 

ziL6-io 

zii.  29 

...  _ 

ZUL  I. 
Zhr.40 

XV.  44 


PAGE 

.      316 

I5&29O 

57 
no 

60 

88 
146 

337 
248 

I 

154 
252 

64 
'^ 

103 
58 

57 
57 
57 
57 


S8 


SZ 


"i 

57 
59 
59 
59 
55 
59 


2  Cor.v.  II 
vi3 
n.3 
n.  13 
zi.  14 
zi.  29 
XiL  13 
Gal.  ii.  II 

iv.  10 

iv.  26 

V.  22 

V.  24 

vi.  3»4 
Eph.  ii.  2  . 

iv.  27 

V.  6. 

V.  15 

Phil.  ii.  15 

ii.  15, 16 

lu.  14 

iii  19 

IV.  I 

jv.i 
IV.  6 
Col.  i.  5    . 
ii.8  . 
ii.  18 

IV.  6  . 
2  Thesa.  iL  13 

1  Tim.  iii.  3 

V.  13 

VI.  10 
vi.  II 

2  Tim.  ii.  5 

S-7 

111.  5 
Titi.7    . 
I  Pet.  i.  15 

u.  o 

..  ^ 
11.  12 

iv.  II 

1:1 

Heb.  ziii.  4 

•••  ^ 
nu.  7 

Jaa.L5    . 

•    ^ 
L27  . 
•••  _ 
ui.  I  • 

iii.  2. 

iiLi5 

iv.  6  . 

V.  12. 

V.  17, 18 
Rev.  iL  9  • 

ziL7 
ziv.  4 


62 
62 

102 
60 

57 
324 
337 

^ 
58 

57 

55 

59 
331 

P 

i 
63 

S6 
59 
59 
57 

58 
57 
57 


p 

55 

59 
5Z 

$ 

57 
59 
59 
59 
59 
59 
57 

33« 
150 

"S 

55 


APOCRYPHA  OF   THE    NBW  TEStAMENT. 


DflDEX  OF  SUBJECTS. 


AVbuitm,»marAmt*,baj»  the  Apo*< 
tia  Tboom  *aM  the  LoN^  to  ba 


Indiiui  kinK  951  thnMn  In 
friwii-b;  Gn&idwnM,  S3)S' 

Abel,  kUledl;  Cain,  5651  bvied  bf 

»ngeb,^o. 
Abgarna,  UoK  of  EdetM^  mffenng 
iron  «  cuaeue,  aeods  a  letter 
M  JesM,  jiS ;  JCHW  ■endaUm  an 
image  ca  HioMeff  on  a  towelt 
whkh  beala  hfan,  55B;   Tbad- 
iwu  viiiia,  5*8. 
AMalhar.  the  Ugh  prieat,  wiabea  to 
•btain  Hnj  m  wife  for  hia  eon, 
^1 ;  prochiin*  that  aontector 
ahould  be  aDogM  fm- lutT,  371 1 
girea  to  Man  and  laaeph  ^'tbe 
water-of  driiuting  of  the  Lord" 
to  *iBk,  373.  37*. 
Abademj  447. 
AcbenuUn  Lake,  the,  578. 

ActaoftheApoaUes,  Apo 

Andrew   and   f' 

5i7  9etj. 
Bamabaa,  353.  493  wq- 
■    John.  357  joo  »eq- 

P»ul  »nd  Thrcla,  355, 487  »eq. 
Peter  and  Paul,  355,  477  seq. 
Peter  and  Andrew,  jio  seq- 
Philip,  355,  497  acq. 
Pitate,  416-434,  439-447- 
TbaddxBS,  357,  558  seq. 
Thomas,  MJ  seq. 
Acts  and  Martyr<!om  of  Andrew,  356^ 

Acts  and  HartTrdoin  of  St.  Matthew, 

Adam, -in' tiadei  testifies  to  Jesu^ 
436;  delivered  from  Hades,  437 
brought  into  paradise,  437,  456 
and  Eve  and  Che  family  of,  565, 
sickness  of,  56c;  sends  Seth  and 
Eve  for  the  "oil  of  mercy,"  566; 
the  death  of,  569;  the  body  of, 
seen  by  Eve  lying  on  the  lace,  and 
angels  praying  for,  569 ;  raised 
to  paradise,  569 ;  funeral  ri 
for,  and  burial  of,  performed  by 
angels,  570. 

Adas,  Kinees,  and  Egias,  the  testi. 
mony  of,  to  the  ascension  of  Je 
BUS,  422,  425,  43»,  44S,  447)  re- 
port the  resurrection  of  Karinos 
and  Leucius,  254. 

801 


City  of  the  ma»<«te»,  and  visiB 
Matthew  in  prison,  jii ;  lap 
his  bands  on  the  men  deprim 
of  sight  in  prison,  and  bcil) 
them,  5>i,  522 ;  walks  ahoal  tbc 
dty,  and  beholds  its  abomiiii- 
tions,  5121  by  prayer  stag's  llit 
hand  of  inhuman  e^xraCiiweni 
513;  rebakea  the  devil,  523; 
sought  for  by  the  man-eaten,  v 
shows  hhnsclf  to  them,  yy, 
dragged  repeateiUy  bt  ropo 
through  the  city,  tiJl  his  nair  ud 
flesh  are  torn  <m,  533 ;  caosa  u 
alabaster  etatve  to  send  (onb 
water,  and  fiood  the  dtj,  u^ 
drawn  the  inhaMtuis,  5^' 
sends  down  certain  bad  mc  " 
to  the  abyss,  525;  brings  te 
the  men  that  were  drowned,  yy- 
when  be  is  leaving  Ibe  cii  '' 
sus  appears  to  him  as  a 
and  sends  him  back,  515 ;  caogtil 
up  in  a  luminous  cloud,  ind  con- 
veyed to  a  mountain,  when 
Peter  and  others,  516:  JO' 
pears  to,  and  sends  hini  la 
of  the  barbaiians,  536;  wbai  be 
fell  hitn  there,  cz6  seq. 

(nemurium,   the   city  of,  Biniibts 
preach<»  at,  494. 

Angel,  an,  appears  to  Anna,  361, 3^- 


8o4     APOCRYPHA  OF  NEW  TESTAMENT:    INDEX   OF  SUBJECTS. 


Earth,  the,  to  be  burned  up  and  puri- 
fied, 584;  and  paradise,  to  be 
made  one,  585;  the  blessedness 
to  be  enjoyed  in,  586. 

Earthquake,  the,  at  the  crucifixion  of 
Jesus,  461. 

Edessa,  Bartholomew  a  native  of, 
558 ;  Abgarus,  king  of,  558 ;  vis- 
ited by  Thaddaeus,  558. 

Egypt,  the  flight  into,  376,  389,  400, 
406;  wonders  wrought  by  the 
child  Jesus  in,  376  seq.,  400 seq. 

Elias  met  by  Paul  in  paraoise,  581. 

Elizabeth,  Mary's  visit  to,  195;  es- 
capes with  her  son  from  Herod's 
wrath,  366. 

Emerina,  sister  of  Anna,  382. 

End,  signs  of  the,  572. 

Enoch  met  by  Paul  in  the  place  of 
the  righteous,  578. 

Enoch  and  Elias,  themselves,  must 
die  at  last,  394,  418. 

Esdras,  Apocalypse  of,  358,  571  seq. ; 
the  prophet  prays  to  be  per- 
mitted to  see  the  m3rsteries  of 
God,  57 1 ;  pleads  with  God  for 
sinners,  571 ;  asks  to  see  the  day 
of  judgment,  02 ;  is  given  signs 
of  the  time  of  the  end,  572;  is 
conducted  down  to  Tartarus  to 
see  the  punishments  of  the  wick- 
ed, ^72, 573 ;  his  soul  is  demanded 
of  nim,  but  the  angel  sent  to 
demand  it  is  unable  to  brinR  it 
forth,  573,  574 ;  God  sends  His 
Son  and  a  host  of  angels  for  the 
soul  of,  but  he  is  unwilling  to 
relinq^uish  it,  J74;  he  submits, 
and  gives  up  his  soul,  574. 

Eusebius  referred  to,  362. 

Eutychus,  appointed  by  John  minis- 
ter of  Ephesus,  563. 

Eve,  her  dream,  565;  bears  Seth, 
565 ;  sympathy  with  Adam  when 
siclc  —  sent  by  him  to  paradise  for 
the  "  oil  of  compassion,"  566;  sees 
Seth  fighting  with  a  wild  beast, 
j66;  at  paradise,  beseeches  God 
for  the  "oil  of  compassion" — the 
answer  she  received,  566 ;  returns 
to  Adam,  and  is  reproached  by 
him,  ^66 ;  relates  to  her  children 
the  history  of  her  temptation  and 
fall,  ^66  seq.;  her  prayer,  ^69; 
her  vision  of  a  chariot  of  light, 
569 ;  her  vision  of  Adam's  body, 
and  the  angels  praying  for  him, 
569 ;  her  death,  and  burial  at  the 
side  of  Adam,  57a 

Eye  of  a  needle,  the,  Peter  causes  a 
camel  to  pass  through,  527;  causes 
a  second  camel  to  do  so,  527. 

Father,  an  unnatural,  522 ;  the  pun- 
ishment of,  525. 

Fever,  a  child  cured  of,  by  a  bandage 
from  the  child  Jesus,  410. 

Flute-girl,  the  Hebrew,  and  the  Apos- 
tle Thomas,  536. 

Fulvana,  Fulvanus,  and  Erva,  demo- 
niac nobles,  are  healed  by  Mat- 
thew, 529 ;  are  baptized,  529 ;  the 
king  is  enraged  with,  53a 

Gabriel,  sent  to  Mary  to  announce 
the  birth  of  Jesus,  364 ;  sent  to 


{oseph,  389 ;  receives  the  soul  of 
oseph,  392;  pleads  for  men, 
580. 

Gad,  the  brother  of  King  Gundaph- 
oros,  his  sickness  and  death, 
530,  C40;  caught  away  by  an- 
gels, ne  is  shown  the  neavenly 
palace  built  for  his  brother  by 
the  Apostle  Thomas,  540;  is  al- 
lowed to  return  to  the  earth  to 
obtain  the  heavenly  palace  for 
the  king,  540;  is  permitted  by 
the  king  to  occupy  the  palace, 
C40;  is  sealed  by  Thomas,  541. 

Gaudomeleta,  477. 

Girl,  a,  cured  of  the  lei)ro8y  by  the 
water  in  which  the  infant  Jesus 
was  washed,  407. 

Gospels,  apocryphal,  list  of,  351-3U. 

Graves,  the,  ot  many,  opened  at  tne 
crucifixion  of  Jesus,  454. 

Guardian  angels,  390. 

Gundaphoros,  king  of  India,  the 
Apostle  Thomas  bought  for,  as  a 
caxpenter,  535 ;  engages  Thomas 
to  build  a  palace  for  him,  538 ; 
seeing  no  palace  built,  he  throws 
Thomas  and  the  merchant  who 
bought  him  into  prison,  5^ ;  on 
the  death  of  his  brother,  he  re- 
solves to  put  Thomas  to  death, 
540 ;  the  brother  of,  sees  the  pal- 
ace in  heaven  built  by  Thomas, 
and  obtained  liberty  to  return  to 
secure  it  for  himself,  540 ;  grants 
his  brother  permission  to  dwell 
in  the  heavenly  palace,  540;  is 
baptized  and  sealed,  541. 

Haag  referred  to,  393,  429. 

Hades,  the  descent  of  Jesus  into, 
premonitory  signs  o^  435,  448; 
announced  in,  by  Isaiah  and  John 
the  Baptist,  475,  436,  448;  an- 
nounced by  Adam,  449 ;  alterca- 
tion between  Satan  and,  when 
Jesus  was  coming  down  to,  436, 
449.  455*456;  reply  of,  to  Satan, 

436,  449 ;  a  voice  announces  the 
approach  of  Tesus  to,  which  is 
taken  up  by  the  forefathers,  4^6, 
437,450, 456;  Satan  cast  into,  oy 
the  King  of  Glory,  457, 451 ;  re- 
viles Satan,  451 ;  rejoicing  of  the 
saints  in,  at  the  anticipated  com- 
ing of  Jesus  to,  456 ;  Adam  and 
his  descendants  delivered  from, 

437,  452,  457 ;  the  saints  rejoice 
in  Jesus,  and  adore  Him  when 
He  has  come  to,  458;  Jesus  sets 
up  His  cross  in  the  midst  of, 
458. 

Hell,  the  descent  of  Jesus  into.  See 
Hades. 

Hellas,  Philip's  visit  to,  and  inter- 
view with  the  philosophers  there, 
503  seq. 

Heracleius,  or  Heracleides,  ordained 
bishop  of  Cyprus;  495. 

Heretics,  the  peculiar  place  assigned 
to,  in  the  region  of  the  damned, 

579- 
Herod,  mocked  by  the  Magi,  seeks  to 

kill  Jesus,  389,  406;  slaughters 

the  infants    in  Bethlehem,  366» 

376^  420;  Jesus  sent  to,  by  Pilate, 


429;  the  death  of,  589;  in  Tar- 
tarus, 572. 
Hierapolis,  or  Ophioryma,  497. 

Impotent  man,  the,  before  Pilate, 
bears  witness  to  Jesus,  419^  428, 

Infancy,  Arabic  Gospel  of  the  Sav- 
ioni^  352 ;  contents  of,  405-415. 

Infants,  the  slaughter  of,  in  &thle- 
hem  by  Herod,  366^  376b  420; 
the  number  slain,  528. 

Isaiah,  in  Hades,  annonnces  the  com- 
ing thither  of  Jesus,  435, 448, 456. 

Issachar,  the  high  priest,  reproaches 
Joachim  on  account  of  nis  child- 
lessness, 384. 

{aims,  447. 
ames,  Protevangeliom  of,  351 ;  con- 
tents of,  361-367 ;  healed  by  the 
child  Jesus  of  a  viper's    bite, 

382,  413- 

Jephonias  purposely  runs  against 
the  couch  on  which  the  bmiy  of 
Mary  is  carried  to  burial  —  his 
punishment  and  forgiveness,  501. 

Jerome,  referred  to,  365 ;  the  presby- 
ter, reply  to  Crofnatius  and  H^ 
liodorus,  ^68. 

Jesus,  the  nativity  of,  36^ ;  wonders 
which  occur  at  the  birth  of,  36^ 
374*  405,  406;  an^ls  hymn  the 
Dirth  0C374 ;  a  bright  star  shines 
over  the  cave  in  which  He  is 
bom,  375;  adored  by  an  ox  and 
an  ass,  ^5 ;  circumcised  and  pr^ 
sented  in  the  temple,  375,  405; 
Simeon  and  Anna's  words  re- 
specting, 375, 406 :  visited  by  the 
Magi,  375,  406 ;  Herod  seeks  to 
destroy,  j66,  ^89,  400,  406,  420; 
is  carriea  into  Egypt,  376,  389, 
400,  406;   adored    oy  dragons, 
escorted  by  lions  ana  panthers, 
which  are  tamed  and  made  gen- 
tle by  Him,  376;  causes  a  tail 
palm  tree  to  ocnd  down  to  His 
mother,  that  she  might  pluck  its 
frui^  377  J  causes  a  fountain  to 
spring  up  at  the  root  of  the  palm 
tree,   377;    confers    a    peculiar 
privilege  on  the  palm  tree,  377 ; 
shortens  the  journey  for  His  par- 
ents, 377 ;  the  idols  of  EgyjH  fail 
prostrate   at    His  coming.  577. 
406;    miracles    wrought   by,  ia 
Epypt,  407,  408,  409 ;  encounter 
witn  robbers,  409;  return  frwn 
EgyP^  378,  400,  409;  miracles 
wrought  by,  in  Bethlehem,  4^0; 
other  miracles  wrought  bv,  41 '• 
412;   strikes   a    boy  dead,  and 
restores  him  to  life  again,  37-^; 
kills  the  son  of  Annas,  37&,  39^^; 
makes  sparrows  and  images  ot 
other  animals  of  clay,  and  causes 
them  to  fly  and  walk  and  t^u 
378,  395»  39S»  400, 412. 414 ;  1^  ■'* 
a  boy  who  strikes  Him,  and  r^ 
stores  him  to  life  again,  3981 4(4 : 
placed  in  the  han£  of  a  school 
master,  whom  He  confounds,  37^ 
396. 39?»  401 ;  placed  under  Levi, 
whom  He  astonishes  by  Hb  vt>- 
dom,  379;   wonders  perfonncd 


APOCRYPHA  OF  NEW  TESTAMENT:    INDEX   OF  SUBJECTS.     805 


by,  at  Nazareth*  380^  396  seq., 
399^  400^  402;  tames  a  lioness 
and  her  cabs,  381;  placed  un- 
der a  second  schoolmaster,  who, 
striking  Him,  falls  down  dead, 
381, 397, 40^ ;  aids  His  father  in 
his  work,  281,  412;  sent  a  third 
time  to  a  schoolmaster,  and 
pours  forth  His  wisdom  so  as  to 
excite  the  admiration  of  all,  382, 
397>  403;  raises  to  life  Joseph 
of  Capernaum,  382;  cures  His 
brother  James  of  a  viper's  bite, 
382, 413 ;  blesses  the  food  before 
any  eat  of  it,  382 ;  raises  to  life 
a  child  and  a  man,  397,  403; 
goes  with  His  parents  to  Jerusa- 
lem, and  tarries  after  them,  ^98, 
414;  makes  a  dried  fish  live, 
400 ;  feat  of,  in  the  dyer*s  shop, 
412;  turns  three  boys  into  kids, 
4x3 ;  crowned  king  by  boys,  413 ; 
heals  a  bov  of  a  serpent's  bite, 
413, 414;  tne  priests  and  scribes 
conspire  against,  and  accuse  be- 
fore Pilate,  416  seq.,  426  seq., 
468;  Judas  betrays,  468,  469; 
the  standards  of  the  soldiers 
bend  down  before,  417,  440; 
message  of  Pilate's  wife  respect- 
ing, 417,  428,  440;  Pilate  desires 
to  release,  417  seq.,  427 ;  Nico- 
•demus  and  others  appear  as 
witnesses  for,  419,  420,  442;  is 
sentenced  to  death,  420,  429^ 
443;  is  led  forth  to  crucifixion, 
429;  the  accusation  of,  placed 
over  His  cross,  420,  443 ;  cruci- 
£ed  between  two  malefactors, 
420,  430,  443 ;  wonderful  events 
which  occurred  at  His  cruci- 
fixion, 421,  430,  431,  443,  461 ; 
Joseph  of  Arimathaea  begs  and 
takes  down  the  body  of,  421, 471, 
443;  the  guard  placed  at  the 
tomb  of,  report  His  resurrection, 
and  are  bribed  by  the  j^ews  to 
lie,  422, 433, 444 ;  other  witnesses 
of  His  resurrection  are  also  per- 
suaded and  bribed  to  be  silent, 
422,  433,  444,  445;  Nicodemus 
proposes  to  the  council  that 
.search  be  made  for,  which  is 
accordingly  done,  but  in  vain, 
422,  433,  445;  lamentation  of 
Mary  and  the  other  women  for, 
.471 ;  raised  others  when  He  rose 
Himself,  435 ;  testimonv  of  those 
raised  by,  435  seq. ;  the  oescent  of, 
into  Hades,  435  sec^.,  456  seq. ;  tri- 
umphs over  ^tan  m  Hades,  437, 
457 ;  delivers  Adam  and  his  pos- 
-terity  from  Hades,  437, 451, 557 ; 
sets  up  His  cross  in  Hades,  458 ; 
the  miracles  of,  reported  by  Pi- 
late, 460  seq.,  462  seq.;  at  the 
mention  of  the  name  of,  the  gods 
hd\  in  the  senate-house  in  Rome, 
464;  Veronica's  portrait  of,  466; 
seamless  tunic  of,  worn  by  Pilate 
in  the  presence  of  Tiberius — its 
strange  effect,  466 ;  the  wonder- 
ful works  wrought  by,  related 
bj  Nathan  to  Titus,  472,  and  by 
Velosianns  to  Tiberius,  475. 
JevoBt  meets  Peter  departing  from 


Rome  to  avoid  persecution,  and 
tells  him  He  is  coming  to  be 
crucified  for  him,  485;  appears 
to  Philip  at  Ophioryma,  and  re- 
bukes his  revengeful  spirit,  501, 
509 ;  Philip's  prayer  to,  502  seq. ; 
appears  to  Andrew  to  send  him 
to  the  country  of  the  man-eaters, 
517;  appears  again  to  Andrew 
as  a  pilot,  and  conducts  him  by 
the  sea  to  the  place  of  his  destina- 
tion, 518 ;  Andrew's  narrative  of 
the  ministry  and  works  of,  519 
seq.;  appears  to  Andrew  as  a 
beautiful  little  child,  521 ;  ap- 
pears again  to  Andrew  in  prison, 
524 ;  appears  to  Andrew  and  Pe- 
ter as  a  child,  527 ;  appears  as  a 
child  to  Matthew  on  the  moun- 
tains, 528;  Abgarus'  letter  to, 
558 ;  sends  his  picture  to  Ab^- 
rus,  C58 ;  appears  at  the  burial 
of  Mary,  598 ;  raises  Mary  from 
the  tomo,  and  brings  her  to  para- 
dise, 598. 

Joachim,  his  wealth,  charity,  and  of- 
ferings, ^61,  369;  taunted  by  the 
hi^h  priest  on  account  01  his 
childlessness — grieved,  he  goes 
away  to  the  mountains,  361, 369, 
384;  his  wife  Anna,  301  seq., 
369;  visited  by  an  angel,  who 
announces  the  birth  of  a  child 
to  him,  362,  370,  38A ;  his  offer- 
ings of  gratitude,  362 ;  feast  of, 
361. 

John,  Acts  of,  357,  560  seq. ;  Apoca- 
lypse of,  359,  582  seq. ;  informs 
Mary  of  the  sentence  of  death 
passed  on  Jesus,  429;  at  the  cross, 
430;  visits  Ophioryma,  and  pleads 
for  Philip  and  his  companions, 
500, 508;  Domitian  sends  soldiers 
to  Ephesus  to  apprehend,  560 ;  ac- 
companies the  soldiers  to  Rome, 
and  inspires  them  with  reverence 
for  him,  560 ;  his  interview  with 
Domitian,  561 ;  takes  deadly  poi- 
son before  Domitian  without 
injury,  561 ;  restores  to  life  the 
condemned  criminal  whom  the 
washing  of  poison  cup  had 
killed,  561 ;  cures  a  slave  of  the 
emperor's  who  was  tormented 
by  a  demon,  562;  sent  to  Pat- 
mos,  562 ;  in  the  reign  of  Trajan 
^oes  to  Ephesus,  562;  his  min- 
istry in  Ephesus,  562 ;  appoints 
Eutychus  minister,  563;  strange 
disappearance  of,  C64;  sees  the 
undenled  Godhead,  and  asks  a 
revelation,  582 ;  sees  heaven 
opened,  and  a  great  seven-sealed 
book,  5iS2 ;  the  likeness  of  Anti- 
christ revealed  to,  and  the  time 
of  his  continuance,  581  ;  the 
time  of  the  end  made  known  to, 
C83;  the  resurrection  and  the 
fact  of  future  recognition  re- 
vealed to,  583;  the  judjB^ent 
revealed  to,  584 ;  the  burning  up 
of  the  earth,  and  its  purification 
from  sin,  revealed  to,  584;  the 
comine  of  the  Lord  and  His 
Church  to  the  earth  made  known 
to,  584 ;  is  shown  what  shall  be- 


come of  the  heavens,  and  the 
hosts  thereof,  568;  the  depths 
of  Hades,  and  the  order  in 
which  spirits  and  nations  shall 
be  judged,  revealed  to,  585; 
aboaes  of  the  bad  and  pood 
shown  to,  585;  final  happiness 
displayed  to,  586;  miraculously 
conveyed  from  Ephesus  to  Beth- 
lehem to  Mary,  587. 

John  the  Baptist,  saved  by  his  mother 
from  Herod's  wrath,  366;  in 
Hades  announces  the  coming 
thither  of  Jesus,  435,  449, 456. 

John  Mark,  403 ;  contention  between 
Paul  and  Barnabas  respecting, 
493  *  accompanies  Barnabas, 
494;  comes  with  Barnabas,  on 
whose  martyrdom  he  deposits 
his  ashes  in  a  cave,  495;  takes 
refuge  from  his  enemies,  495; 
comes  to  Alexandria,  and  la- 
bours there,  496;  relates  the 
occasion  of  the  change  of  his 
name,  496. 

Joseph,  son  of  Jacob,  met  by  Paul 
in  paradise,  580. 

Joseph,  a  rich  man  in  Capernaum, 
raised  from  the  dead  by  the  child 
Jesus,  182. 

Joseph  of  Arimathaea,  begs  the  body 
of  Jesus,  421,  431,  470;  seized 
and  imprisoned  by  the  Jews,  but 
miraculously  liberated  oy  Jesus, 
421,  444 ;  found  by  the  Jews  in 
Arimathaea,  423,  445  ;  written 
to  and  sent  for  by  the  Jewish 
rulers,  423,  433,  445;  explains 
how  he  was  delivered  from 
prison,  424,  433,  446;  effect  of 
the  narrative  given  by,  on  the 
Jews,  424, 4^^,  448 ;  the  "  Narra- 
tive" of,  468  seq.;  testifies  to 
the  assumption  of  Mary,  594. 

Joseph  the  husband  of  Mary,  the 
birth,  character,  and  trade  of, 
388 ;  Mary  the  Virgin  committed 
to  the  care  of,  by  divine  inti- 
mation —  the  sign  given,  363 ; 
distressed  at  finding  Mary  preg- 
nant, 364;  resolves  to  aivorce 
Mary  privately,  but  prevented 
by  an  anpel,  364,  389;  accused 
to  the  priests  of  defiling  Mary, 
364, 373 ;  is  tested  by  the  "  water 
of  the  ordeal  of  the  Lord,"  and 
proved  innocent,  365,  373,  374  r 
nis  visit  to  Bethlehem,  365,  374 ; 
conducts  Mary  to  a  cave,  and 
goes  in  search  of  a  midwife, 
365-374;  as  a  carpenter,  is  as- 
sisted by  Jesus  in  his  trade,  381, 
413;  history  of,  narrated  by 
Tesus  to  His  disciples  on  the 
Mount  of  Olives,  388 seq.;  his 
prayer  before  death,  390 ;  his 
age,  390 ;  his  lamentation  before 
death,  390 ;  his  address  to  Jesus, 
391 ;  manner  and  circumstances 
of  his  death,  392 ;  approach  of 
death  to,  with  all  his  retinue, 

g)2\  words  of  Jesus  to,  392; 
abriel  receives  the  soul  of,  392 ; 
lamentation  for,  392;  the  body 
of,  rendered  incorruptible,  392 ; 
the  burial  of,  393 ;  Jesus  bew  " 


8o6     APOCRYPHA  OF  NEW  TESTAMENT:    INDEX  OF  SUBJECTS. 


the  death  of,  393 ;  why  he,  being 
the  father  of  Jesus,  died,  593; 
history    of,  352;    narrative  of, 

354- 
Judas    Iscariot,  not   a   disciple    of 

fesus,  but  craftily  pretends  to 
be,  468 ;  plots  against  Jesus,  468 ; 
covenants  with  the  Jews  to  de- 
liver up  Jesus  to  them,  469 ;  de- 
livers up  Jesus,  469. 

Judgment,  tne  day  of,  Esdras  prays 
to  see,  571 ;  si^s  of  the  ap- 
proach of,  572 ;  foretold  to  John, 
585 ;  order  of  procedure  on,  585. 

^  udith,  Anna's  handmaid,  361. 

]  ust,  the  place  of  the,  576,  m  seq. 

]  ustin  Martyr  referred  to,  305,  390. 

]  uvenalius.  Bishop,  478. 

Karinus  and  Leucius,  sons  of  Simeon, 
who  were  raised  from  the  dead 
when  Jesus  rose,  their  narrative 
of  the  descent  of  Christ  into 
Hades,  and  the  deliverance  He 
wrought  there,  445-452.  454-45S* 

King,  Jesus  crowned  as,  by  boys, 

413- 

Lactantius  referred  to,  416. 

Lampadistus,  the  city  of,  495. 

Lapithus,  the  city  of,  494. 

Lazarus  raised  by  Jesus,  460,  462. 

Leprosy  healed  by  Jesus,  408,  411. 

Letter  of  Pontius  Pilate,  459. 

Levi,  Rabbi,  his  testimony  to  Jesus 
before  the  Sanhedrin,  424,  447. 

Licianus  commanded  by  Tiberius  to 
seize  and  destroy  the  Jews  who 
procured  the  death  of  Jesus, 
464. 

Lioness,  a,  and  cubs,  tamed  by  Jesus, 
381. 

Lions  and  panthers  worship  and  es- 
cort Jesus,  381. 

Losania,  the  body  of  Pilate  sent 
thither  to  be  buried,  467. 

Magi,  the  visit  of  the,  to  Jesus,  366, 

375- 
Mambre,   or  Malech,  Mount,  Jesus 

seen  on,  after  His  resurrection, 
422,  444. 
Man-eaters,  the  city  of  the,  the 
horrid  customs  of  the  citizens, 
;i7*  visited  by  Matthias,  where 
lis  eyes  are  put  out,  and  he  is 
cast  mto  prison,  517;  the  works 
of  Andrew  and  Peter  in,  518; 
blind  prisoners,  doomed  to  be 
eaten,  are  restored  to  sight  by 
Andrew,  522 ;  the  citizens  eat 
the  dead  warders,  J22 ;  the  citi- 
zens collect  the  oldf  men  to  eat 
them,  in  lieu  of  others,  522 ;  an 
unnatural  father  in,  his  punish- 
ment, 522,  525;  the  executioners 
miraculously  bereft  of  power, 
^23;  the  citizens  seek  for  An- 
drew, to  kill  him,  523 ;  Andrew 
dragged  repeatedly  by  ropes 
through  the  streets  of,  523 ;  An- 
drew causes  an  alabaster  statue 
to  send  forth  water,  and  flood  the 
city,  524;  the  citizens  repent, 
C24 ;  certain  of  the  citizens  sent 
aown  into  the  abyss,   525;   the 


I 


drowned  citizens  restored  to  life 
by  Andrew,  525 ;  a  church 
founded  there,  525. 

Mariamne,  sister  of  the  Apostle 
Philip,  497;  tortured,  498;  or- 
dered to  be  stripped  naked,  but 
miraculously  transfigured,  499, 
508,  509. 

Martyrdom  of  Andrew,  356,  51 1  seq. ; 
of  Bartholomew,  357,  553  seq. ; 
of  Matthew,  528  sea. 

Mary,  the  mother  of  Cieophas,  and 
ner  rival,  410. 

Mary,  Gospel  of  the  Nativity  of,  3^2 ; 
contents  of,  184-387 ;  the  Faflmg 
Asleep  of,  587  seq. ;  the  Passins; 
of,  592  seq. ;  the  assumption  of, 
359;  ^c  parents  of,  361,  362, 
IP^h  370  J  birth  of,  362,  yjo ;  pres- 
entation of,  to  the  priests,  363, 
370;  left  by  her  parents  in  the 
temple,  363, 185 ;  is  held  in  great 
veneration  for  her  goodness, 
371 ;  sought  in  marriage  by  Abi- 
athar,  the  high  priest,  \ox  his  son, 
371;  is  styled  "Queen  of  Vir- 
gins," "373 ;  daily  visited  by  an- 
gels, she  resolves  to  remain  a 
virgin,  385;  the  priests  take 
counsel  what  they  shall  do  with 
ber,  363,  386;  by  divine  inti- 
mation entrusted  to  the  care  of 
Joseph  the  carpenter,  361,  372, 
386;  spins  the  true  purple  and 
the  scarlet  for  the  veil  of  the 
temple,  363,  364,  372,  373;  an 
angel  announces  to,  her  con- 
ception, 363,  373;  visits  Eliza- 
beth, 364 ;  her  conception,  364 ; 
Joseph's  grief  on  nndin^  her 
pregnant,  364,  373;  Questioned 
by  Joseph,  364 ;  Josepn  resolves 
to  dismiss  her  privately,  364, 387, 
389 ;  the  priests,  suspecting  sin, 
administer  the  ordeal  to  Joseph 
and  to  her,  when  both  are  proved 
innocent,  364,  365,  373,  374;  her 
journey  to  Bethlehem  with  Jo- 
seph, ^65,  374;  gives  birth  to 
Jesus  m  a  cave  —  wonders  that 
accompany  his  birth,  365,  374, 
375 ;  Salome's  doubt  as  to  the 
virginity  of,  punished,  365,  375; 
goes  into  Egypt  with  Joseph  and 
the  child,  376;  Tesus  causes  a 
palm  tree  to  bend  down  to,  that 
she  may  pluck  its  fruit,  377  ;  so- 
journ in  Egypt,  377,  406  seq. ; 
adored,  409 ;  with  Joseph  at  his 
death,  392 ;  informed  by  John  of 
the  sentence  passed  on  Jesus  by 
Pilate,  430;  at  the  cross,  430; 
goes  every  day  to  the  tomb  of 
Jesus  to  burn  incense,  and  is 
mvisible  to  the  guards,  587 ;  Ga- 
briel appears  to,  and  announces 
her  removal  shortly  to  heaven, 
587 ;  returns  to  Bethlehem,  and 
prays  for  the  presence  of  John, 
who  is  miraculouslv  conveyed 
from  Ephesus  to,  5B8;  all  the 
Apostles  are  miraculously 
brought  together  to  her,  588, 
J93;  the  Apostles  tell  her,  each 
m  his  turn,  what  the  Holy  Spirit 
had  revealed  to  them  concerning 


her,  <88;  the  glorious  and  wod> 
derfm  occarrences  which  took 
place  round  the  house  where  she 
was,  589;  hostility  shown  by  the 
priests  to,  and  the  terrific  vision 
which  confounds  them,  589:  a 
tribune  sent  against — she  is  mi- 
raculously conveyed  to  Jerusa- 
lem, 589;  the  Jews  at  Jerusalem 
attempt  to  bum  the  house  of, 
500;  visited  by  the  Lord  on 
cherubim,  and  a  multitude  of 
angels,  590;  asks  Jesus  respect- 
ing the  departure  of  her  soul  — 
the  answer,  592 ;  apprised  by  an 
angel  that  her  assumption  is  now 
at  nand,  592;  prepares  for  her 
assumption,  592 ;  Christ  descends 
and  receives  the  soul  of,  593; 
the  Apostles  carry  the  body  of, 
to  bu^ — incidents  by  the  way, 
593;  Jesus  raises  the  body  of, 
and  takes  it  to  paradise,  5^; 
Thomas  sees  her  body  ascending 
—  her  girdle  falls  to  him,  594; 
another  account  of  her  departure 
and  assumption,  with  the  attend- 
ant circumstances,  595  seq.; 
meets  Paul  in  paradise,  and  is 
worshipped  by  angels,  58a 
Masters,  the,  under  whom  the  child 
Jesus  was  placed,  379,  380^  381, 

382.  396,  397. 

Matarea,  or  Matariyeh,  409. 

Matthew,  Acts  and  Martyrdom  of, 
528  sec^.;  the  Apostle,  on  the 
mountain  visited  by  Tesus  in  the 
form  of  a  little  cnild,  528;  r^ 
ceives  a  rod  from  Jesus  to  plant 
in  the  city  of  the  man-eaters,  to 
produce  fruit  and  honey  and 
water,  528 ;  proceeds  to  Myma, 
and  heals  demoniacs  there,  52$; 
preaches  in  Myrna,  529;  plants 
in  Myrna  the  rod  given  him  by  Je- 
sus—  its  wonderful  growth,  529; 
proceeds  to  the  church,  530:  the 
devil  incites  the  king  against, 
530,  531 ;  the  king,  struck  blind, 
IS  restored  to  sight  by,  531  ;  the 
king  tries  in  various  wa}*s  to  de- 
stroy, 531 ;  prays  that  the  fire 
may  destroy  all  the  idols,  which 
is  aone  —  dies,  532  ;  his  body  is 
brought  to  the  palace,  and  works 
miracles,  532 ;  is  seen  rising  to 
heaven,  and  crowned,  532;  his 
body  is  placed  in  an  iron  coffin, 
and  is  cast  into  the  sea.  532 ;  is 
seen  afterwards  standing  on  the 
sea,  533. 

Matthew,  Pseudo,  the  Gospel  of,  351 ; 
contents  of,  368-383 ;  the  Acts  of. 


356. 
thias 


Matthias  and  Andrew,  Acts  of,  356, 
517  sec^. 

Matthias,  visits  the  city  of  the  nun- 
eaters,  who  put  out  his  eyes,  and 
cast  him  into  prison,  517;  in  :he 
prison  he  is  miraculously  re- 
stored to  sight,  517;  Andrew 
sent  to,  517  ;  Andrew  visits  him 
in  prison,  521. 

Maximilla,  wife  of  iEgeates,  takes 
the  body  of  Andrew  down  from 
the  cross,  515. 


APOCRYPHA  OF  NEW  TESTAMENT:    INDEX  OF  SUBJECTS.     807 


if  iracles  performed  by  the  child  Te- 

sus,  376*  377. 378*  379»  381,  382, 

396b  399. 402. 
disdeus,   king   of   India,   and  the 

Apostle    Thomas,  551;   orders 

Thomas  to  be  put  to  death,  ^51 ; 

a  demoniac  son  of,  healed  By  a 

bone  of  Thomas,  552. 
doses.  Apocalypse  of,  3<8,  565^seq. ; 

met  by  Paul  in  paradise,  ^a 
■Mother  of  God,"  Mary  the,  580^ 

587 ;  worshipped  in  paradise  by 

angels,  58a 
dule,  a  young  man  transformed  into, 

by  masic,  restored  to  his  proper 

shape  by  Jesus,  408, 409. 
dyma,  the  city  of  the  man-eaters, 

strange  occurrences  in,  528  seq. 

Nathan,  sent  to  Tiberius,  472 ;  meets 
with  Titus,  and  relates  to  him 
the  wonderful  works  of  Jesus, 
and  baptizes  him,  473. 

•I^eedle,  Peter  causes  a  camel  to  go 
through  the  eye  of  a,  and  causes 
a  second  to  do  so,  527. 

"Jero,  applied  to  by  the  Jews  to  pre- 
vent Paul  coming  to  Rome,  his 
compliance,  477 ;  tells  the  Jews 
that  Paul  is  dead,  477 ;  Peter  and 
Paul  accused  before,  by  Simon 
Magus,  480;  is  referred  oy  Peter 
to  a  letter  of  Pilate  to  Claudius, 
480;  discussion  between  Peter 
and  Paul  and  Simon  Magus  be- 
fore, 480 ;  orders  Peter  and  Paul 
to  be  put  to  death,  484. 

^icanora,  wife  of  proconsul  of  Hier- 
apolis,  converted  by  Mariamne, 
Philip*s  sister,  498;  avows  her 
faith,  498 ;  her  husband's  brut^ 
treatment  of,  498;  regarded  by 
her  husband  as  having  been  be- 
witched by  the  apostles,  499;  an- 
other version  of  the  story  of,  507. 

Hcodemus,  Gospel  of,  353 ;  contents 
of,  416-4^;  appears  before  Pi- 
late in  defence  of  Jesus,  419, 
428,  442;  his  conduct  after  the 
crucifixion  of  Jesus,  421;  pro- 
poses to  the  Sanhedrin  that 
search  should  be  made  for  Jesus, 
423*  433.  445;  Pilate  summons 
him  before  him,  429;  the  char- 
acter of,  508. 

I'oah  met  byTaul  in  paradise,  581. 

)nesiphorus  receives  Paul,  ^7. 

hiesiphorus,  a  rich  man,  ill-treats 
Peter  and  Andrew,  527;  chal- 
lenges Peter  respecting  the  words 
of  Jesus  about  a  camel  going 
through  the  eye  of  a  needle,  527 ; 
he  believes,  527. 

^phioryma,  the  city  of,  Philip  at,  497 ; 
Philip  and  his  companions  tor- 
turea  at,  498;  shut  up  in  the 
temple  of,  499 ;  Philip  crucified 
at,  |ohn  comes  to,  490 ;  the  in- 
habitants of,  swallowea  up  in  the 
abyss,  but  delivered  by  tne  Sav- 
iour, 501,  508  seq. 

alace,  the,  built  by  Matthew  the 
apostle  for  King  Gundaphoros, 

539- 


Palm  tree,  a,  made  by  Jesus  to  bend 
down,  that  Mary  might  pluck  the 
fniit  of,  377 ;  a  spring  wells  forth 
at  the  root  of,  377 ;  the  privilege 
conferred  on,  by  Jesus,  377. 

Paphos,  495. 

Paradise,  Adam  and  all  the  just  in- 
troduced to,  by  Jesus,  ^37 ;  the 
penitent  robber  aidmitted  to,  438, 
470;  Paul  conducted  to  —  a  de- 
scription of,  c8o;  persons  whom 
Paiu  meets  there,  58a 

Paradosis  of  Pilate,  354,  465  seq. 

Patmos,  John  sent  to,  by  Domitian, 
562. 

Paul,  Apocalypse  of,  358,  575  sea. ; 
his  coming  to  Rome  opposed  by 
the  Jews,  477;  invited  by  the 
Christians,  he  sets  out  for  Kome, 
and  reaches  Syracuse,  477;  the 
Tews  kill  Dioscorus,  mistaking 
him  for,  477;  his  journey  to- 
wards Rome,  478 ;  his  vision  at 
Tribus  Tabernes,  478;  reaches 
Rome,  478;  the  Jews  strive  to 
incite  him  to  speak  against  Peter 
—  his  reply,  478;  appeases  the 
contentions  between  Jews  and 
Gentiles,  479;  with  Peter  op- 
poses Simon  Magus,  481 ;  by 
prayer  arrests  the  flight  of  Si- 
mon, so  that  he  falls,  and  is 
killed,  484 ;  ordered  to  be  put  in 
irons,  484 ;  sentenced  to  be  be- 
headed, 484 ;  meets  Perpetua  on 
his  way  to  execution,  and  obtains 
a  handkerchief  from  her,  which 
is  miraculously  returned,  and 
restores  her  signt,  48^ ;  the  con- 
version and  martyrdom  of  his 
executioners,  486;  received  as  he 
is  going  to  Iconium  by  Onesiph- 
orus  —  his  personal  appearance 
described,  487 ;  converts  Thecla, 
487 ;  Acts  of,  and  Thecla,  3^5, 
487  seq. ;  cast  into  prison  by  tne 
j;ovemor  of  Lystra,  489 ;  visited 
m  prison  by  Thecla,  489 ;  cast  out 
of  the  city,  489 ;  fasts  with  One- 
siphorus,  489 :  goes  with  Thecla 
to  Antioch,  489 ;  contention  with 
Barnabas,  49^;  the  ''Revela- 
tion "  of,  found  under  the  foun- 
dation of  his  house  at  Tarsus, 


575 ;  conducted  to  the  *'  place  of 
we  just,**  577 ;  conducted  to  the 
**  place  of  the  wicked,"  578 ;  con- 


ducted to  paradise,  58a 
Penitent  thief  (robber),  the,  his  first 
meeting  with  Testis,  409 ;  charao> 
ter  ana  deeds  of,  460;  on  the 
cross,  rebukes  his  companion, 
and  confesses  Jesus,  469 ;  Jesus 
promises  paradise  to,  and  writes 
respecting  him  to  His  "arch- 
ancelic  powers,"  470 ;  with  Jesus 
in  Galilee,  seen  transformed  by 
John,  470 ;  entrance  of,  into  Ha- 
des, 457 ;  entrance  of,  into  para- 
dise, 438, 452. 
Perpetua,  the  story  of,  485,  486. 
Peter  and  Andrew,  Acts  of,  526  seq. ; 
and  Paul,  Acts  of,  355, 477  seq.; 
hears  with  joy  of  Paul's  coming 
to  Rome,  478 ;  the  Jews  strive  to 
stir  up  Paul  to  speak  against. 


478;  comes  to  Paul,  479;  as- 
sailed by  the  Jews,  he  defends 
himself,  4^9;  Simon  Magus 
speaks  agsunst,  480 ;  Simon  ex- 
ates  Nero  against,  480 ;  disputes 
with  Simon  before  Nero,  480; 
by  prayer  causes  Simon,  who  at- 
tempts to  fly,  to  fall  and  be  killed, 
484;  sentenced  to  be  crucified, 
484 ;  curious  story  of  the  Lord's 
meeting  him  when  he  was  escap- 
ing from  Rome,  485 ;  the  burial 
of,  485 ;  on  a  mountain  with  Mat- 
thew and  Alexander,  526;  Christ 
appears  to,  and  salutes  as  bishop 
of  the  whole  Church,  526 ;  asks  an 
old  husbandman  for  bread,  and 
ploughs  and  sows  for  him,  526 ; 
ill-treated  by  one  Onesiphorus, 
527 ;  causes  a  camel  to  go  through 
the  eye  of  a  needle,  527  ;  causes 
a  second  camel  to  go  through 
the  eye  of  a  needle,  527 ;  miracu- 
lously conveyed  to  the  couch  of 
Mary  at  Bethlehem,  588;  heals 
Jephonias,  591. 
Philip  the  Apostle,  at  Ophioryma, 
497 ;  the  sister  of,  497,  4^9 ;  his 
preaching,  497,  ^07 ;  visited  by 
Nicanora,  wiie  of  the  proconsul, 
498;  tortured  by  the  proconsul 
of  Ophioryma,  498 ;  shut  up  in 
the  temple  of  the  viper,  499 ;  ven- 
geance demanded  against,  by  the 
people,  499 ;  stripped  before  the 
tribunal,  ordered  to  be  hanged, 
499k  508;  speech  of,  to  Barthol- 
omew, 499;  visited  by  John,  500, 
Q08 1  restrained  by  John  from  in- 
flicting vengeance  on  his  ene- 
mies, 500;  curses  his  enemies, 
who  are  forthwith  swallowed  up 
in  the  abyss,  500,  509 ;  rebuked 
by  the  Lord  for  returning  evil 
for  evil,  501,  509;  his  reply  to 
Jesus,  QOi ;  his  punishment  or- 
dained for  his  unforgiving  spirit^ 

501,  509;  from  the  cross  ad- 
dresses the  Ophiorymites,  and 
refuses  to  be  released,  501,  ^02, 
509,  510;  addresses  Barthol- 
omew, and  gives  directions  to, 

502,  510;  prayer  of,  502,  J03, 
510 ;  gives  up  the  ghost,  while  a 
voice  IS  heard  proclaiming  that 
he  is  crowned,  503;  a  vine 
springs  up,  and  a  cnurch  is  built 
on  the  spot  on  which  he  was  cru- 
cified, 503 ;  is  admitted  to  para> 
dise,  503 ;  the  visit  of,  to  HellaSi 
and  interviews  with  the  philos- 
ophers, 503;  the  philosophers 
write  to  tne  high  priest  at  Jeru- 
salem about,  qo4 ;  the  high  priest 
comes  to  Hellas  to  oppose:  J04 ; 
discussion  with  the  high  priest, 
C05;  shows  many  miracles  be- 
fore the  high  priest,  and  inflicts 
punishment  on  him  to  convert 
nim,  but  in  vain,  505,  506 ;  Acta 

of,  355.  497  sea. 
Philosophers   of    Hellas,    the,    and 

Phuip,  J03  seq, 
Pilate,  the  Jews  accuse  Jesus  to,  416, 

439,441 ;  takes  the  part  of  Jesus, 

418,  440;  questions  Jesus,  428, 


8o8     APOCRYPHA  OF  NEW  TESTAMENT:    INDEX   OF  SUBJECTS. 


441 ;  declares  Jesus  innocent,  441 ; 
rebukes  the  Jews,  429, 443 ;  sends 
Tesus  to  Herod,  429 ;  washes  his 
hands,  429,  443;  yiefds  to  the 
clamour  of  the  Jews,  and  sen- 
tences Jesus  to  death,  420, 429, 
443 ;  assembles  the  chief  priests 
in  the  temple  to  inquire  about 

{esus,  453 ;  writes  an  account  of 
esus  to  the  emperor  Claudius, 


;  the  letter  of,  to  Tiberius 

_J3» 
Augustus  Caesar  respecting  Je- 


454;  « 
Caesar, 


353»  459;  report  of,  to 


Stts  Christ,  3c j,  460  seq^  462  sea . ; 
sent  for  by  Tiberius  Caesar  to  oe 
examined  on  account  of  putting 
Jesus  to  death,  3C4,  464  seq.; 
ordered  to  be  beheaded  —  his 
prayer  to  Jesus,  465 ;  according 
to  another  account,  cited  be- 
fore Tiberius,  who  is  magically 
calmed  by  the  tunic  of  Tesus 
worn  by,  466 ;  sentenced  to  death, 
but  commits  suicide  in  prison, 
354f  467  ;  his  strange  burial,  467 ; 
further  particulars  concerning, 
474  seq.;  Acts  of,  416. 

Pilate*s  wife,  her  message  to  Pilate, 
417,  428,  440. 

Place,  of  the  righteous,  the,  576,  577 
seq. ;  of  the  wicked,  578  seq. 

Plato,  bishop  of  Myma,  529,  533. 

Polymius,  a  king  01  India,  sends  for 
Bartholomew  to  heal  his  demo- 
niac daughter,  554 ;  seeks  to  re- 
ward Bartholomew,  554 ;  destroys 
his  idol,  556;  believes  and  is 
baptized,  556;  the  brother  of, 
persecutes  and  kills  Barthol- 
omew, 557 ;  is  made  bishop,  557. 

Pontiole,  Paul  at,  477  ;  is  swallowed 
up  on  account  of  the  murder  of 
Dioscorus,  478. 

Potentiana  and  Perpetua,  486. 

Prince,  the  son  of  a,  cured  of  the  lep- 
rosv  by  the  water  in  which  the 
child  Jesus  was  washed,  408. 

Procla,  Pilate*s  wife,  her  message  to 
Pilate,  417,  428,  440. 

Punishments  of  the  wicked  in  hell, 
the,  547,  548 ;  more  fully  de- 
scribed as  witnessed  by  Esdras, 
572,  seq.,  578  seq. 

Purgatory,  doctrine  of,  390. 

Queen  of  Virgins,  Mary  the,  373. 

Race,  an  abominable,  performed  at 
Paphos,  495. 

Recognition  in  a  future  state,  583. 

Report  of  Pilate  to  Augustus,  460 
seq. ;  to  Tiberius,  462  seq. 

Resurrection,  the,  496. 

Resurrection  of  Jesus,  witnesses  of 
the,  422,  424,  432  seq. ;  of  the 
saints  when  Jesus  rose,  who 
they  were  who  participated  in, 
435 ;  some  of  those  shared  in, 
questioned  by  the  Jews,  the  tes- 
timony of,  435  seq.,  448. 

Reuben,  a  Jew,  strikes  against  the 
bier  on  which  Mary  is  carried  to 
burial  —  his  punishment,  593. 

Revelation,  the,  of  Paul,  found  un- 
der the  foundations  of  his  house 
in  Tarsus,  575. 


Righteous,  the    place  of   the,  576^ 

577  8«q- 
Righteous,  the,  and  the  wicked,  the 

manner  of  the  death  of,  576  seq. 

River,  the  fiery,  in  the  place  of  the 
wicked,  578. 

Robbers,  the,  met  by  Jesus  and  His 
parents  in  Egypt,  409;  the  two, 
crucified  with  Jesus,  460;  the 
impenitence  of  one  of,  469 ;  the 
penitence  of  the  other,  and  the 
promise  of  Jesus  to,  469  seq.; 
the  entrance  of  the  latter  into 
Hades,  457,  and  into  paradise, 

438,  452- 
Rod,  the,  of  Joseph  the  carpenter, 

3^3)  372 ;  the  miraculous,  given 

by  Jesus  to  Matthew  to  plant  in 

the  city  of  the  man-eaters,  528 ; 

the  wonderful  growth  of,  52^ 

Rttbim,  or  Ruben,  the  high  priest, 

reproaches   Joachim   with    his 

childlessness,  361,  369. 


Salome,  called  in  as  midwife  for 
Mary  —  her  unbelief  punished, 
355*  375 »  ^ci"  hand,  which  was 
dried  up,  restored  by  Jesus,  ^5. 

Sarah,  daughter  of  the  high  pnest 
Caiaphas,  stripped  naked  by  De- 
mas,  468 ;  accuses  Jesus,  468. 

Satan  and  Hades,  the  altercation  be- 
tween, when  Jesus  was  about  to 
descend  into  Hades,  436,  455; 
exhorts  Hades  to  prepare  to  re- 
ceive Jesus,  449,  456;  reviled  by 
Hades,  451. 

Saviour,  the  Avengine  of  the,  354, 
472  seq. ;  the  Arabic  Gospel  of 
the  Infancy  of  the,  405-415. 

Schoolmasters,  the,  to  whom  Jesus 
was  successively  sent,  379,  380, 

382,  396,  397. 

Sea,  the,  testines  against  the  sins  of 
men,  Q75. 

Sealing,  489,  541. 

Serpent,  the,  used  by  Satan  in  tempt- 
ing Eve,  566;  the  curse  pro- 
nounced on,  568. 

Seth,  sent  by  Adam,  when  dying,  to 
paradise,  to  obtain  for  him  the 
"oil  of  mercy,"  566;  and  Adam 
in  Hades,  436. 

Shepherd  of  Hermas  referred  to,  390. 

Simeon,  the  two  sons  of,  raised  by 

{esus,  448 ;  relate  the  descent  of 
esus  into  Hades,  and  His  do- 
ings there,  435,  448. 

Simeon,  the  aged,  his  testimony  to 
Jesus  in  Hades,  448  seq. 

Simon  Magus,  his  lying  miracles, 
480;  speaks  agamst  Paul,  and 
excites  Nero  against  him,  480; 
disputes  with  Paul  and  Peter  be- 
fore Nero,  480;  the  knowledge 
of,  tested  by  Peter,  and  proved 
wanting,  481 ;  the  trick  practised 
by,  to  make  Nero  believe  he  had 
been  beheaded,  and  had  come  to 
life  again,  481,  482;  asks  Nero 
to  build  for  him  a  lofty  tower, 
from  which  he  might  fly  to 
heaven,  484;  begins  to  fly,  but 
is  arrested  by  the  prayers  of  Pe- 
ter and  Paul,  and  falls  down  and 
is  killed,  484. 


Smith  referred  to,  371,406^  424,467. 

Soldiers,  the,  who  guard  the  tomb  oC 
Tesus,  testify  to  His  resurrection, 
but  are  bribed  to  lie,  432,  444. 

Son  of  man,  the,  the  second  advent 

of.  584. 

Souls  of  the  righteous  and  the  wick- 
ed, how  they  go  out  of  the  body, 
576. 

Sparrows  made  of  day  by  the  child 
Jesus,  378,  414. 

Sphinx,  a,  m  a  heathen  temple,  re- 
bukes the  unbelief  of  men  in 
relation  to  Jesus,  520 ;  the  testi- 
mony of,  to  Jesus,  52a 

Stachys,  497 ;  receives  Philip  to  his 
house,  appointed  bishop  of  Ophi- 
oryma,  503,  510. 

Standards,  the  Roman,  miraculously 
bow  down  to  Jesus,  44a 

Star  seen  at  the  birth  of  Christ,  375. 

Steps,  the  fifteen,  of  the  temple,  m 

Stratocles,  brother  of  .^geates,  51a 

Sueton  referred  to,  484. 

Sun  and  moon,  the,  bear  testimony 
against  the  sins  of  men,  575. 

Sunsettinjg  the  time  when  the  angels 
give  m  to  God  their  report  of  the 
conduct  of  men,  575. 

S3rmeon.    See  Simeon. 

Syracuse,  Paul  at,  477. 

Tartarus,  a  description  of  the  pun- 
bhments  endured  in,  given  oy  a 
young  woman  who  had  been 
raised  from  the  dead,  547,  548; 
by  Esdras,  572;   by  P^ul,  57S, 

579- 
Tartarus,  Satan  cast  into,  457. 

Temeluch,  the  merciless  angel,  577. 

Thaddaeus,  Acts  of,  357,  558  seq.;  the 
Apostle,  visits  Abgarus  —  his 
mmistry  in  Edessa,  558 ;  goes  to 
the  city  of  Amis,  and  preaches 
Christ  there,  558;  his  miracles, 
C59 ;  proceeds  to  Berytus,  where 
he  dies,  559. 

Thamyris,  provoked  by  the  conduct  of 
Tnecla,  his  betrothed,  487,  4SS; 
brings  Paul  before  the  governor, 
488. 

Thecla,  hears  Paul  preaching,  and  is 
so  entranced  by  him,  that  she 
hearkens  not  to  mother  nor 
lover,  487,  488  ;  evil  counsels  of 
Demas  and  Ermogenes  against. 
488;  visits  Paul  in  prison,  4SS; 
condemned  to  be  burned,  but  ^> 
miraculously  delivered, 489;  goes 
with  Paul  to  Antioch,  4S9;  vile 
conduct  of  Alexander  the  S\Ti- 
arch  towards,  490;  condemned 
to  be  thrown  to  wild  beasts,  she 
receives  the  s>Tnpathy  of  Trv 
phsena,  490 ;  thrown  to  ihe  wi.i 
oeasts,  but  they  have  no  power  tc 
hurt  her,  490;  bound  beti»ecn 
two  fierce  bulls,  but  remains  un- 
hurt, 490 ;  is  set  at  liberty,  49: ; 
goes  to  MyT2.  seeking  Pa'4 
491 ;  visits  her  mother  at  Icori- 
um,  491 ;  takes  up  her  abode  i" 
a  cave,  where  she  performs  mir.y 
cures,  491 ;  plot  laid  for  her  bv 
certain  young  men,  from  which 
she  is    miraculously  delivered 


APOCRYPHA  OF  NEW  TESTAMENT:    INDEX  OF  SUBJECTS.     809 


492 ;  periods  into  which  her  life 
18  divided,  and  age,  492. 

rhomas  the  Apostle,  Acts  of,  535 
seq. ;  Consommation  of,  550  seq. ; 
India  falls  to  the  lot  oU  SZS  >  ^^ 
fuses  to  go,  and  is  sola  by  his 
Master  as  a  carpenter  for  Gun- 
daphoros,  an  Indian  king,  5^5; 
submits  to  his  Master's  will, 
5^5 ;  reaches  Andrapolis,  and  is 
obliged  to  attend  a  royal  mar- 
riage feast,  535 ;  struck  by  a 
wine-pourer,  556;  the  song  of, 
556;  taken  by  the  king  to  the 
ondal  chamber  to  pray  for  the 
married  couple,  537;  the  Lord 
converses  with  the  bride  and 
bride^oom  in  the  form  of,  537 ; 
the  kme  is  enraged  with,  538; 
undertaJKes  to  build  a  palace  for 
Kinff  Gundaphoros,  339;  ex- 
pends the  money  entrusted  to 
nim  for  the  palace  on  the  poor 
and  afflicted,  539;  the  king,  find- 
ing no  palaceouilt,  throws  him 
into  prison,  resolving  to  flay  and 
bum  him,  539;  curious  story  of 
his  release  from  prison,  540; 
baptizes  King  Gundaphoros,  541 ; 
continues  preaching,  541;  the 
Lord  appears  to,  542 ;  story  of, 
in  relation  to  the  young  man  and 
the  dragon,  542  seq.;  a  young 
woman  tormented  by  an  unclean 
demon  delivered  by,  C44  seq.; 
story  of,  in  relation  to  the  young 
man  who  killed  the  maiden,  ^o 
seq.;  raises  the  maiden  to  life, 
who  relates  what  she  saw  in  the 
unseen  world,  547  seq. ;  his 
preaching,  miracles,  and  success, 
C48 ;  martvrdom  of,  by  order  of 
iCing  Misaeus,  550  seq. ;  a  bone 
o^  heals  a  demoniac  son  of  Mis- 
deus,  552 ;  witnesses  the  assump- 
tion of  Mary,  and  receives  her 
girdle,  594. 

lirone,  the,  mismade  by  Joseph, 
rectified  by  the  child  Jesus,  413. 

Iberios  Caesar,  Pilate's  Letter  to, 
459;  Report  of  Pilate  to,  respect- 
ing Jesus,  460,  462;  summons 
Pflate  to  Rome,  and  censures 
him  for  putting  Jesus  to  death, 
464;  commands  Udanus  to  seize 


and  punish  the  Jews  who  pro- 
curea  the  death  of  Jesus,  464; 
orders  Pilate  to  be  beheaded, 
465 ;  sends,  according  to  another 
account,  Volusianus  to  Jerusa- 
lem, to  bring  Tesus  to  heal  him, 
466;  having  found  that  Pilate 
had  put  Him  to  death,  he  orders 
Pilate  to  come  to  Rome,  466; 
orders  Pilate  to  be  put  to  death, 
467 ;  another  account  of  the  mis- 
sion of  Velosianus,  474  seq. 

Timon  of  Anemurium,  495. 

Title,  the,  placed  by  Pilate  over  the 
cross  of  Jesus,  420. 

Titus,  son  of  Vespasian,  afflicted  with 
a  grievous  disease,  472 ;  told  by 
Nathan  of  the  power  of  Jesus  to 
heal  diseases,  and  how  Pilate 
had  crucified  Him,  4^2 ;  believes 
in  Jesus,  and  is  immediately 
healed,  and  receives  baptism, 
473 ;  sends  armies  to  punish  the 
Jews  for  putting  Jesus  to  death, 
473 ;  inflicts  punishment  on  the 
Jews  and  their  rulers,  473,  474. 

Titus  and  Dumachus,  robbers,  tneir 
interview  with  Jesus  and  His 
parents  when  going  into  Egypt, 
409. 

Torments  of  the  wicked,  the,  547, 
572,  578  seq. 

Tryphaena,  how  she  befriends  Thecla, 
489  seq. 

Tunic,  the  seamless,  worn  hy  Pilate 
when  cited  before  Tibenus — its 
marvellous  influence  on  Tibe- 
rius, 466  seq. 

Veil  of  the  temple,  the,  Mary  spins 
the  true  purple  and  scarlet  for, 

363.  372. 
Veil  of  the  tribunal,  the  lowering  or 

drawing  of  the,  42a 

Veronica,  bears  witness  to  Jesus  be- 
fore Pilate,  419,  442,  474;  how 
she  obtained  a  picture  of  Jesus, 
466;  found  by  Velosianus  to 
have  a  portrait  of  Jesus,  466, 
474;  taken  by  Velosianus  with 
the  picture  of  Jesus,  and  brought 
to  Rome — the  Emperor  Tibenus 
healed  by  the  picture,  474  seq. 

Vespasian,  destrovs  Jerusalem,  560; 
is  succeeded  by  bomitian,  560. 


Vienne,  Pilate's  body  sent  to  be  sunk 

in  the  Rhone  near,  467. 
Vine,  a,  sprouts  up  where  Philip's 

blood  dropped,  503. 
Viper,  the  temple  of  the,  409. 
Virginitv,  a  new  order  of  lue  founded 

by  Mary,  372,  385. 
Virginity^  and  chastity,  510. 
Virgins,  in  the  temple,  372, 375 ;  five, 

assigned  to  Mary  as  companions, 

372. 
Volusianus  or  Velosianus,  sent  by 
Tiberius  to  Jerusalem  to  bring 

{esus  to  heal  him,  d\fi6\  finds  that 
esus   has  been   crucified,  but 
meets  Veronica,  whom,  with  her 

Sicture  of  Jesus,  he  brings  to 
Lome,  466,  475;  his  report  to 
Tiberius,  466, 475;  presents  Ve- 
ronica's picture  of  Jesus  to  Tibe- 
rius, by  which  he  is  completely 
healed,  474  seq. 

Watch,  the,  who  were  placed  at  the 
tomb  of  Jesus,  bribed  by  the 
Jews  to  give  Ijring  testimony, 
422,  432,  444. 

Wicked,  the  place  and  the  punish- 
ments of,  543,  C47.  572  seq. 

Witnesses,  the,  wno  appeared  for 
Jesus  before  Pilate,  419,  428, 
440  seq. 

Witnesses  of  the  resurrection  of  J& 
sus,  422,  424,  432. 

Woman,  the,  with  the  issue  of  blood, 
healed  by  Jesus,  460,  462;  is 
Veronica,  428,  442. 

Young  man,  the,  killed  by  a  dragon, 
and  restored  to  life  bv  Jesus,  the 
story  of,  J42  seq. ;  wno  killed  a 
maiden,  the  story  of,  546  seq. 

Zacchaeus,  or  Zachyas,  a  doctor  of  the 
law,  Jesus  placed   under,  379, 

396.399- 

Zacharias,  father  of  John  the  Bap- 
tist, slain  in  the  temple  by  or- 
der of  Herod,  366. 

Zelomi  and  Salome  called  in  as  mid- 
wives  to  Mary,  374. 

Zeno,  a  boy,  falls  from  a  house  and 
is  killed,  but  is  restored  to  life 
by  Jesus,  396. 

Zeraduscht,  prediction  o^  406. 


APOCRYPHA   OF  THE   NEW   TESTAMENT. 


INDEX  C»i  TEXTS. 


Ix.It  . 
sii3  . 
mra.e  . 

xTiU.  i.  , 
xix.  aS.  . 
zzH. 17     . 


iIt.  18 
n.  4  . 
zxllL  10^11. 
rw.4     . 

xxvHi.  zS' 
xxviii.  36-38 
XXX.  13  . 


Lev.n 


r.  t6 


Deat.lx.9  . 
xvii.6 
xxi.  »3 

XIV.  3 


Josh.  iii.  16 
Judg.u!'4^ 


...  ...IB 

IMS  . 

wi 

aSr^if^ 

^ 

% 

LXXJ  . 

^ 

(r.   .    . 

1 

434 

'(iJDCi 

^ 

■    .    .4*450 

.0  :  ■.'f'SI 

■6  (Vulg.) 

4(1 

431 

,f9 ; ! 

f. 

14     .    . 

^  .  .  . 

« 

Si 

1>^ 

410 

•». 

1  .  .  . 

IS 

447 

17.  .  . 

% 

«i 

.13  ■  • 

417 

6'{LXX:> 

a; 

10    .    . 

',^ 

.I6(LXX. 

)  4-^ 

}-i7(LXX 

411 

1: :: 

U1 

13 .  .43 

S.447 

avid.  2^  37 


cxM.4(LXX.) 

;  ProT.  asLi  .  . 

fr.u.  . 

1.L3    .    .  . 

rtj.   .  . 

Iz.  1, 1  .  . 

ilM  .    .  . 


nvi.i9(LXX. 


1  (LXX.) 
xliU.14.    .    . 
Ixi.  1-3  .    . 
lxlv.4    .    . 


Ho».  iz.  14    . 


I   To«lii 
;  Hie.  1 


1 


^ 


437.  4SO 
3«.r6 


liiL)T.».    ....  4^ 


.1.4. 

Tobk  i.7  . 
Li7.t8 
It  10. 

Wl(d.xtx.  17 

HtttL     . 
Li<     . 
1. 18-34 
J.  19    . 


374^ 


a.  i-n  3«sr«' 

H.  li  14 

■  »3-'S 

ii.  14  . 
II.  14-16 

IT? 

i!i-3  • 
ill.  11 . 

iii.  IJ-I7 


1:1:  : 

V.  18    . 

V.  28     . 

*-.39    • 

Ta.^ : 

»a.7  . 

Tiii  rf* '' 
TiiL39  . 
U.17  . 
ix-ao-tt 
bt.  3o-a6 
i«-  37. 
x.»-4. 
x.4»eq. 


•  3» 

.^1 


APOCRYPHA  OF  NEW  TESTAMENT:  INDEX  OF  TEXTS.   8ii 


itt  z.  i6    . 

X.30  . 
X.  42    . 

xi.8  . 
zi.  10  . 
xi.  23  . 
xi.  25  . 
xi.  29  . 
xi.  30  . 
xii.  19 . 
xii.  36 . 
xii.  45 . 

•  •  • 

XI11..    . 
xiii.  41 
xiii.  43 
xiv.  17 
xiv.  25 
xvi.  22 
xviii.  16 
xix.  23 
xix.  24 
xix.  28 
xix.  29 
xxi.  8,  9 
xxi.  9  . 
xxi.  22 
xxii.  3-14 
xxii.  II 
xxii.  30 
xxii.  42-45 
xxiii.  35 

XXIV.     . 

xxiv.  30 
awv.  33 
xxvi.  21 
xxvii.  13,  lA 
xxvii.  15-26 
xxvii.i  5-18,21-23,420 
xxvii.  19  .    .417,  428 
xxvii.  25  . 
xxvii.  29  . 
xxvii.  34  . 
xxvii.  40-42 
xxvii.  46  . 
xxvii.  48  . 
xxvii.  53  . 
xxvii.  56  . 
xxvii.  60  . 
xxvii.  62-66 
xxvii.  62  . 
xxvii.  63  . 
xxviii.  i^ 
xxviii.  5-7 
xxviii.  11-15 
irk  i.  4 
vi.  3    . 
vi.  9    . 

vi.  37-44 
vii.i4. 
X.  46  . 


4 
xi.  25  . 

XT.  21. 

XV.  34. 
XV.  40. 
xvi.  15-18 
xvi.  16 
kcl  26-38 


429.597 
.    429 

436.  57a 
430 
524 
430 


431 
432 

546 

432 
421 

432 
435 


SP3> 
519 
531 

481 
429 

436 

389 
422, 445 

43*»435 
^554 


Luke  i.  28     . 

;-3^33 

1.33     • 

35     • 

i.39»40 

i-43i44 

1.48     • 

i.79  . 
u.  I  .    . 

ii.  1-6  • 

ii.8-i2 

ii.  14     . 

ii.  19    • 

ii.  21-24 

11.  22-35 

u.  23    . 

W-  25-35 

H-  25-38 
11.  26    . 

ii.34    . 

11.35  • 
«.  36-38 
11. 41-52 

ii.  42-47 
ii.  46-52 
ii.  49  . 
iii.  21-23 
iii.  22  . 
iv.  I-I3 

vll.^7-38 

ix.  02  . 
X.  21  . 
xi.  2  . 
xi.  9  • 
xi.  51  • 
xii.  24  . 
xvii.  11-19 
xix.  38 
XX.  36  . 
xxi.  II . 

«i.  34. 
xxiii.  6-11 

xxiii.  34    . 

xxiii.  39-43 

xxiii.  42,  43 

xxiii.  43    . 

xxiii.  44-49 

xxiii.  46 

xxiv.  10 

xxiv.  46 

xxiv.  47 

xxiv.  49 

John  i.  14     . 

i.  29     . 

ii.  20    • 

iii.  18  . 

iv.  6     • 

V.  5-9  . 

yiii.  56.58 

IX.  6,7. 

X.  16    . 
x.iS    . 
X.22 
xi.  1-16 

4.43  . 
zii.  5    • 

xiv.  23  • 


PAGE 

•  364 

3^589 
.   450 

•  365 

•  374 

•  375 

•  374 
.  380 

•  375 

.    400 

•  424 

•  406 

3^ 

•  425 

•  431 

•  37 


.  4M 

•  39° 
.  415 
.  435 

•  554 
.  406 

.  501 

.  540 

.  547 

.  547 

.  366 

-  541 
.  428 

•  52° 
.  487 

.  582 

.  544 

.  429 

•  430 

•  452 
.  469 

•  43> 
42i»4y> 

.  388 

.  549 

•  435 
4181427 

•  436 
'  546 

419.428 

•  379 
.  426 

.  586 

•  5" 

-  384 
.  420 

.  428 


:^ 


John  xiv.  30 . 
xviii.  17 
xviii.  31 
xviii.  33-38 
xviu.  36 
xix.  2,3 
xix.  6,  7 
xix.  1 1  . 
xix.  12 . 
xix.  13 .  . 
xix.  26»  27, 


xix.  28 
x«.  31-34 

«z.  34« 
xix.  38-42 


19  . 
xxi.  II  . 
xxi.  22* 
Acts  1. 23  •  • 
m.  7  . 
iv.  6  . 
iv.  12  . 
V.  15  . 
V.  20-25 
V.38     . 

▼•39     • 
vii.  60  . 

yiii.  39  . 

IX.  II      . 

ix.36    . 
X.4  .    . 

X.  II       • 

XIU.  I      • 

XV.  39   . 

XVll.  21  . 

xvii.  30. 
xviii.  9  . 
xxiii.  2  . 
xxiii.  9  . 
xxiii.  II 
xxvii.  16 
xxviii.  . 
xxviii.  I 
Rom.  i.  25    . 

ii.  II    . 

iL  12    . 

vi.  3.  4 
V1L34. 

viii.  29 

ix.  18  . 

xii.  2    . 

jdi.  10 . 

xii.  19  . 

»ii.  13 
XV.  19 . 
xvi.  20 
xvi.  21 
I  Cor.  i.  31   . 

vi.  9  . 
vi.  18^  19 
vii.  5 . 
vii.  29 

X.  20»  SI 

•  ••     _ 

XIU.  I 

xiv.  7 


PAGB 
596 

428 
427 

389 
429 

427 
427 

429 

430 
430.  W. 

595 

•  430 

.    431 
.    412 

•  43» 

•  594 

•  546 

•  504 

•  593 
.    428 

.    417 
.    504 

•  549 

•  522 

419,428 

•  505 
.  430 

•  594 

•  370 


424 

493 
493 
503 
544 
530 
523 
505 
530 


479i 


477 

425 

479 

9.585 

.    498 

•  505 
546*549 

•  572 
.    4g7 

•  482 
.    426 

•  544 
.    482 

.    546 


544 

502 

487 
S" 
379 
379 


1  Cor.  XV.  6  . 

XV.  8  . 
XV.  10 
XV.  32 
XV.  41 
XV.  52 

^•55 

2  Cor.  i.  22   . 

iv.  17 
V.  10 . 
ix.  13 
X.  17  . 
xii.  4 . 
xiii.  15 
Gal.  i.  I   .    . 
ii.  9  .    . 
iii.  13    . 
Ephes.  i.  13  . 
L  21  . 
iv.  28 
iv.  30 
vi.  4 
vi.  9 
Phil.  ii.  10 
ii.  II 
Col.  iii.  9 . 
iii.  18-22 
iii.  25    . 
I  Thess.  iv.  17, 

1  Tim.  iii.  1-4 

vi.8  . 
vi.  17 
vi.  20 

2  Tim.  i.  14  • 

ii.8   . 
ii.  26 
iii.  8,  9 

IV.  I 

iv.  8 
Tit  ii.  13 . 
I  Pet.  il  4 

ui.  9 
Heb.  vii.  21 


PAGB 


437 


X.  23 
X.  26 


x.30 

4  s 

XI.  37 

Xi.38 

Jas.  ii.  I  . 
Rev.  ii.  23 

iv.4 . 

V.  6  . 

vii.  17 

xi.  3-12 


xii.  5 
xiv.  13 
xix.  10 
xix 
xix 
xxi.  2 
xxi.  4 
xxii.  2 
xxii.  18, 19 


dx.  IK 
dx.  16 


57 


479 

452.585 

579 
482 

482 
573 

573 
481 

469 
419 

572 

574 

57J 
498 

509 

479 

479 
562 

421 
425 

576 

479 
481 

394.437 
452.  527 
386 

576 
370 


3Z® 

f 

5*8 
393 


THE   DEGRETALa 


INDEX  OF  SDBJECTS. 


JSSS.lM.St.** 

rSKfS 

to  be  tietfed,  fyyt  «i 

644;Bi7«<i 

a&>at>t,6v. 
AsBDecMUT^InMawoidiBi 

e03»q,'U. 

Ant^^^ti;  TW  -eq. 

<4  ZiphTilo 

ApocTi«mi,  meaning  of,  610. 

imlA 

ApMtle^  seal  of  the,  the  last  i 

BdpMMDI,& 

"ta  trials  againat  bishoi*. 

Bai>ti>m.onpron)be.»«del 

ImporitiDnafthebishopi 

ial,li3>»l., 

necesury  after,  631. 
SenedictDS,  tpiMilt  at  Calli 
613. 

bl^ 

™-,-, 

Bkhopa,  when  acciued,  hoi 
Hied,  609t   the  fin*]  JQ 

bow  to  b« 

apo»Ues,6o9,637:  on  tli 

Dectet^u 

ation  or  expulsion  of 

Dnpli).6o5« 

610;  to  keep  within  the 

of  their  own  parish,  61 

EtiDguUhed  1 

feats  of  the,  630;  those  i 

if,^pistle<rfi 

(7,  how  to  be  treated,  & 

translation   of,    636 ;    ri| 

6331  not  to  be  accused 

rat  to  take  th 

Boniface   III.  assumes  tlie 

%*• 

"  Universal  Bishop,"  603 

shunned,  630 

Bower  referred  to,  625. 

of  Fabian  to, 

Brotherly  love  enjoined,  633. 

Bryce  quoted,  644. 

rsons,  how  to 

Callistus,  Epistles  of,  613  seq 

Charlemagne  a  lajf-Pope  thr< 

the  hands  of 

hia  empire,  603. 
Chrism  to  be  made  every  yi 

ifter  baptism, 

the  old  to  be  burnt,  633  i 

aster"  calls 

ical  Bishop," 

by  the  laity  in  a  year,  641 

be  treated,  615. 

ConsUntine,  Donation  of,  6a 

Creed,  the  Trentine,  643. 

long    blood-i 

Deacons,  on  the  ordination  0 

616,  and  1 

Decrees  of  Fabian,  640,  641. 

Kaafor,ti4o; 

Decretals,  the,  lime  of  fabi 

601 ;  created  papacy,  601  i 

U  of  the.  to 

into  the  organic  canon 
Nicholas,   &3;   frauds 
60J  seq.;  enforced  by  < 
vn.,  643;   Dupin  on,  6 

be  celebrate! 

reBbyter,64I. 

1.607. 

Milman    on,  6c>7i    intrc 

notice  to,  60:  »eq. 

le  founder  ot 

n«  Vf nistre  quoted,  643. 

___,  , M  the  Deere. 

THE    DECRETALS. 


INDEX  OF  TEXTS. 


Ex.zz3diL9i    •    •    . 

VAOB 

.  638 

N^am.  i.  51    •    •    •    1 

.  634 

iii.  33  ...    , 

.  634 

iii.  45  ...    . 

'  554 

[>eut.  zvii.    •    .    .    . 

.  628 

xzvii.  17  .    .    . 

.  634 

rob  xxix.  13-17,  Vnlg, 

610 

xxix.  15.    .    .    , 

.    627 

's.  i.  20 

.  628 

icii.  2>4   •    .    •    . 

.  611 

xvi.  5 

628 

xviii.  25,  a6    •    . 

632 

xziv.  4    .    .    •    , 

.  617 

zxiv.  10  •    •    •    . 

.  618 

zzxii.  I    .    •    •    , 

.  618 

zzziv.  13    •    •    . 

•    §39 

ZXXIX.  I  .     .     .     . 

.    611 

zliv.  21    ...     . 

,    610 

xliv.  21  ...    , 

611 

zlviii.  I3»  14    •    . 

629 

xlviii.  14     •    .    , 

,   612 

li.  12 

.    617 

li.  13 

,    617 

li.  i^ 

,    617 

Izxiii.  1-3   •    •    . 

623 

zcii.  7     .    •    •    . 

>    621 

zciv.  II  ...    . 

611 

zciv.  II  .    •    •    , 

626 

cxxx.  7   .    .    .    . 

618 

CZZXUl.  I      •     •     . 

.    611 

^^rov.  ziLi5.    •    .    , 

611 

ziv.  12      •    •    , 

.    611 

xviii.  19    •    •    , 

.    6^ 

ziz.  28.    •    •    . 

.   63^ 

nii.88     .    .    . 

.   61s 

jodv.  I7»etc    < 

.    ^ 

zz¥L4     •    •    . 
:ant.Yi9    •    •   •   , 

;3 

I8a.zzv0.7  •  • 

zliz.  15  •  • 

IL  7    .    •  • 

Jer.  i.  16  •    .  • 

ii.9  .    .  • 

vi.  16    .  . 

viii.  4    .  . 

xviii.  II 

Ezek.  xviii.  31,  23 

xviii.  32  . 

xzxiii.  II . 

Hos.  vi.  6     .  . 

Zech.  ii.  8     •  • 

viii.  1-19. 

Tobit  iv.  IS  .  . 

Wisd.  i.    .    •  • 

iLi-5.  • 

▼.  14  .  • 

xiL  I  .  • 

xii.  3  .  . 

XV.  i»  3  . 

Eodiis.  iiL  34.  etc. 
V.  7-18 . 
▼L  1-4  . 
viL  39^-33 
X.7,  etc. 
xL7,8  . 
xvL  33  • 
xviii.  30 
xxiL  15. 
xxviL  17-30 
xxvii.  17-30 
xxviii.  •    • 
xxviiL  .    • 
xxxiL  1-3. 
xzxiv.  13, 14 
XXXV.  1-3  • 

Milt*  T«  8  •  •  • 


627 

611 
623 
623 
627 
617 
623 
617 
617 
617 
627 
622 
613 


628 
632 
628 
628 
628 

625 

63I 
636 
636 

§35 
614 

§35 
624 

§38 
634 

63^ 

§34 
633 


Matt  V.  10  . 

V.  33   . 

V.  40  . 

vii.  13 

X.  16  . 

X.23  . 

X.  24  . 

xvi.  19 

xvi.  27 

xviii  18 

xviii.  18 

XX.  28. 

xxii.39 

xxiii.  23, 34 

XXV.  40 
Mark  x.  44    . 

xii.  31 . 

xii.  33 
Luke  ii.  14  . 
vi.  •  • 
vi.  30  . 
X.  16  . 
John  viii.  11 
viiL44. 
xiii.  35. 
xui.  35 . 

XX.  33,  33 

Acts  iv.  33    . 
iv.  33-37 

V.  I-II  . 

Rom.  L  33  . 
i.  33  . 
iii.  3-10 
m.  33-36 
vi.  13-19 
▼11.3  • 
xiL  19  • 
xiiLs  . 


611 

§35 

§35 

§33 
631 

616 

636 

611 
617 
620 

§33 
627 

625 

623 

§33 

§35 
622 

618 

626 

611 

§34 
620 

§33 
619 

620 

631 
618 
618 
618 
616 
611 
63IS 


RouLxiiL  10 

XV.  4 

1  Cor.  ii.  14 

iii.  19 
v.s  . 

V.  II  . 
V.  II  . 

vL  7  . 
xii.  . 
XV.  32 
XV.  33 

XV.  fi 

xvi.  13,  14 

2  Cor.  vi.  14, 15 
Gal.  V.  21 

vi  I,  4  . 
Eph.  iv.  29-32 

V.  1-21 . 

vi.  10-17 
Col.  iii  2  .  . 

2  Thess.  ii  15-17 

iii  1-3 
m.  4 
I  Tim.  ii.  4 

ii.  34 

V.  6 

vi.  10 

3  Tim.  ii.  34 

iii.  5 
iu.8 
Jas.  i  19  . 
i  20  . 

ii.  14. 
iii  I,  2 

iii.  13 
I  Pet.  iii. . 

V.  1-4 

V.8 


PACB 

§33 
630 

621 

621 

620 

631 

63s 


632 

§30 
630 

617 
629 
629 

§39 
621 

629 

629 

629 

634 
621 

621 

610 

627 

627 

638 

§38 
619 
619 
619 

s? 

650 


Sis 


ANCIENT  SyWAf?  DQCyMENTS. 


INDEX  OF  SUBJECTS. 


ANCIENT  SYRIAC  DOCUMENTS:    INDEX  OF  SUBJECTS.      815 


Hephaestus,  shortcominffs  of,  74a 

Herod,  wishes  to  have  nis  statue  in 
the  temple  of  Armenia,  702;  is 
refused  bv  Abgar,  702;  indig 
nant,  sends  his  nephew  against 
Abgar,  is  killed,  702. 

Hoffmann  quoted,  jco. 

Homer  quoted,  730. 

Homily,  on  the  Fall  of  Idols,  656;  on 
Habib  the  Martyr,  706  90^ ;  00 
Guria  and  Shannma,  714  seq. 

Idols,  Fall  of  the,  a  Homily  by  Mar 

Jacob  on,  656^ 
Impartiality  enjoined,  664. 
India,  allotted  to  Thomas,  656;  laws 

in.  730. 

James,  ruler  and  giude  in  Jerusalem, 

671. 
Jesus,  a  letter  written  by  Abgar  to, 

651,  652 ;  reply  of,  652. 
John  the  Evangelist  buut  a  church 

at  Ephesus,  671. 

Jones  referred  to,  647. 
upiter,  his  wicked  deeds,  74a 

Kronos,  his  deeds,  74a 

Lardner  referred  to,  647. 

Lroke,  ministry  of«  in  Byzantium  and 

Thrace,  671 ;  wrote  the  Acts  of 

the  Apostles,  672. 

Man,  free-will  accorded  to,  724. 

Mar  Jacob,  a  Canticle  of,  on  Edessa, 
654 ;  a  Homily  of,  on  the  Fall  of 
the  Idols,  656;  on  Habib  the 
Martyr,  708 ;  on  Guria  and  Sha- 
muna,  714  seq. 

Mara,  son  of  Serapion,  Letter  of,  722, 

735.  742. 
Mark,  ruler  and  ^de  of  the  church 

of  Alexandria,  667. 
Martyrdom  of  Shamuna,  Guria,  and 

Habib^  6giS  seq. 


MartvTS,  the,  to  be  commemorated, 

Mary  visits  the  sepulchre  of  Jesus, 
656W 

Metaphrastes,  the  martyrdom  or  Sha- 
muna,  Guria,  and  Habib,  de- 
scribed by,  696  seq. 

Ministry,  qualification  for  the,  668» 
669. 

MoMsdChorcneykiitttyofArmefik 
by,  yoz  seq. 

Nature  and  freedom,  on,  726. 
Ndldke  quoted,  721,  742. 

Ordinances  and  laws  madfi  by  the 
Apoidet,669b 

Parthians,  laws  of  the,  731. 
Paul  beheaded  at  Rome,  67  5. 
Persians,  laws  of  the,  73a 
Pluto,  his  wicked  deeds,  74a 
Priests,  sons  of  Tewish,  become  con- 
verted by  the  preaching  of  the 
AposUes,  67a 
Psalms  to  be  used  in  the  Church. 
669. 

Racami,  laws  of  the,  731. 
Rome  allotted  to  Simon,  6561 

Sanadroug,  wages  war  with  Abgar*s 
children,  706 ;  the  feet  of,  crushed 
by  a  marble  column,  706 ;  sends 
Helena  to  Kharan,  706 ;  rebuilds 
Medipine,  707 :  meaning  of  the 
name  of,  707 ;  death  of,  707. 

Scriptures,  which  only  to  be  read  in 
the  church,  668. 

Seres,  laws  of  the,  73a 

Shamuna,  martyrdom  of,  696  seq.; 
accused,  696;  brought  before 
Antonius,  6c^ ;  refuses  to  re- 
nounce Christianity,  697;  im- 
prisoned, 607;  tortured,  698; 
prayer  (xf,  698;  brought  a£^ 


before  the  governor,  690;  con- 
demned to  death,  699^  and  killed, 
700 ;  Homily  on,  714  seq. 

Sharbil,  Acts  of,  676  seq. ;  chief  and 
ruler  of  all  the  priests,  is  ad- 
dressed by  Bishop  Barsam^a, 
who  preaches  Christ  to  him, 
677 ;  IS  converted  and  baptized, 
677,  brought  before  Lysanias, 
is  tortufed,  678  seq.;  last  prayer 
of,  684 ;  death  and  burial,  684. 

Simon  Cephas,  founded  the  churches 
at  Antioch,  Rome,  in  Spain, 
Britain,  and  Gaul,  671 ;  beheaded 
under  Nero,  672,  675;  teaching 
of,  in  Rome,  773  seq. ;  raises  a 
dead  man,  675 ;  confounds  Simon 
Magus,  673;  appoints  Ansus 
bishop  of  Rome,  6^5. 

Sunday-service  appointed  by  the 
Apostles,  668. 

Synchronisms  of  the  luminaries,  734. 

Syriao  Calendar,  666. 

Documents,  introductory  no- 
tice to,  647  seq.,  721. 
Language,    742;    its   impor- 
tance, 742,  743. 

Teaching,  of  Addaeus,  657  seq.;  of 

the  Apostles,  667  seq. ;  of  Simon 

Cephas  in  Rome,  67^. 
Thaddaeus  the  Apostle,  visits  Ab^ar, 

his  ministry  m  Edessa,  651, 652; 

lodges  witn  Tobias,  652 ;  heals 

Al^,  653. 
Thomas,    ruler   and   guide   of   the 

church  in  India,  667. 
Tiberius,  intends  to  destroy  the  Jews, 

656 ;  letter  of,  to  Abgar,  662. 

Wake  referred  to,  647. 
Wednesdav^ervice  appointed  by  the 

Apostles,  663- 
World,  this,  to  stand  only  6,000  years 

according  to  Bardesanes,  734. 
Wordsworth  referred  to,  728. 


■■'.     s'r.;:-;..'i  J-:  •If)   /  uizi  if.ifMt'noa  ot.iX'!'.   l/'-.i'i/.' 


ANCIENT  SYRIAC  PQCUMBfrrS., 


INDEX  OF  TEXfl 


°-i3, : : 

iBvn.tLa.    .    .    . 
Job*.  IS,  13    .   , 

dnb  Mf^  1^  • 
edTi.3    .     .     . 

ho*.  ibLM      .     . 

lM.ttLlS     .    . 

ULis    ... 

HB.I      .    . 
;«r.z*Li«  .    . 

xri.ao   .   .  . 

nfl-s    .  ~.  . 

zriLc    .   .   . 

Xfak.szfiB.7  .   . 

DiilU.  la   . 

fv.13  . 


REMAINS   OF   THE    SECdND   AND   THIRD 

CENTURIES. 


■!■  U     M 


^r 


INDEX  OF  SUBJECTS. 


Alexander  of  "^hxfffiMf  iiunljudom 

of,  782. 
Antoninus  the  emperor  is  sshorted 

by  Melttos  to  acquaint  Umself 

with  Godr  and  to  seek  the  way 

of  truth,  7  CI  seq. 
Apology   of    Melito  addressed    to 

Marcus     Aurelius     Antoninus, 

fragpents  from,  758  seq. 
ApoUonius,  ;r48, 775;  writes 

Montanism,    775 ;    Ay ' 

Claudius,  bisho]^  of  ~ 

748,  77«- 
Ansto  of  Pella;  747*  749; 

from  his  disputation  of  Jason 

and  Papiscus,  749^  750. 
Attains,  martyr,  77a  ^i^  78j. 
Aurelius,  Marcus,  laghtfoot  oii»  778. 

Believers  escape  the  destmetkm  at 

the  end  of  the  world,  775. 
Biblias,  martyrdom  Of,  78a 
Blandina,  martyrdom  of,  779^^81  seq. 
Bush,  the,  a  type  of  the  cross,  759. 

Canon  of  the  Old  Testament,  accord- 
ing to  Melito,  759. 
Christ,  on  the  nature  o^  y^o. 
Cross,  a  discourse  by  Melito  on  the, 
756. 

Dionysius  of  Corinth,  747,  76J; 
writes  to  the  Roman  church, 
765. 

Domitian,  treats  the  Saviour's  rela- 
tives with  contempt,  ^63;  puts 
a  stop  to  the  persecution  of  the 
Church,  763. 

Extracts,  book  of,  by  Melito»  frag- 
ments from,  759. 

Paith,  on,  a  discourse  by  Melito^  756^ 

<yoepel  of  Peter,  Serapion  on  the, 
775- 

KegM^Ppos*  747»  768 ;  journey  oL  to 
Rome,  764;  makes  a  list  of  bish- 
opf»  down  to  Eleutherus,  764. 


bnages,  how  and  fdr  what  purpoee 
made,  and  how  they  came  to  lye 
reoarded  as  gods,  752  se^.; 
refutation  of  tnose  who  daim 
image  •worship,  because  God 
b^ing  concealed  from  tiieir  view, 

,      755-         ,r.^^        ^ 
Isaac  a  type  of  Chnst,  756  seq. 

James  the  Jnst,  his  mode  of  life,  and 
maf^rrdom^  7^'^  7^3* 

Legion,  the  Thunder-hurling,  773. 

Letter$  of  the  churches  in  Vienne 
and  Lyons  to  the  churches  of 
Asia  and  Phrygia,  748, 778  seq. 

Lightfoot  quoted,  yy^. 

Matter  is  created,  and  not  the  capae 
of  evil,  767  seq. 

Maturns,  maur^rniom  of,  779,  781. 

Mazimuui,  bishop  of  Terusalem,  748, 
760;  wrote  on  tne  "Oririn  of 
Evil,**  fragments  thereof  767 
seq. 

Melito  the  philosopher,  bishop  of 
Sardis,  747,  750;  martvrdom  of, 
7^1 ;  discourses  with  Antoninus 
Caesar  on  God  and  the  way  of 
truth,  751  seq.;  writes  on  the 
soul  and  body,  756^  on  the 
cross,  756^  on  faith,  756  seq.; 
fragments  from,  758  seq. ;  cata- 
logue of  the  Old  -  Testament 
books  by,  7^9. 

Montanism,  Apofionius  against,  775 
seq. 

Oblias^  a  surname  of  James  the  Just, 

701. 
Old-Testament  books,  list   of  the, 

according  to  Melito»  759. 

Pantaenus,  the  Alexandrian  philoso- 
pher, 7^  776;  master  of  the 
catechetical  school  at  Alexan- 
dria, 777 ;  fragments  froin,  777. 

Passion  of  the  Lord,  an  oration  on, 
760  seq. 


Pttsover  controversy,  on,  7^  77' 

^     773.  .774-.     , 

Persecution  m  Lyons  and  Yienne, 

description  of  the,  7jr8  seq. 

Peter,  Gospel  o^  Serapion  concerh- 

ingf775- 
Polycarpus,  bishop  of  Ephesus,  748, 

773;  writes  to  Victor  of  Rome 

concerning  the  day  of  keeping 

the  passover,  773  seq. 

Ponticus,  martyrdom  of,  783. 

Pothinus,  martyrdom  o^  7&,  781. 

Primus,  bishop  of  Corinra,  764. 

Pseud-Irenseus,  777. 

Quadratus,  bishop  of  Athens,  747, 
7^9;  extract  from  the  apology 

0^749- 

Ram,  the,  a  tjmt  of  Christ,  75a 

Relatives  of  Christ  treated  with  con- 
tempt by  Domitian,  763. 

Religion  of  the  fathers,  wnen  bad, 
ought  to  be  abandoned,  755. 

Remains  of  the  Se<:ond  and  Third 
Centuries,  introductory  notice  to, 
747  sea. 

Rhodon,  748,  766;  a  pupil  of  Tatian, 
766 ;  writes  against  neretics,  766 

Sabek,  meaning  of  the  word,  76a 

Sanctus,  martyrdom  of,  779, 780, 781 . 

Sects,  Christian,  764 ;  Jewish,  765. 

Serapion,  bishop  of  Antioch,  748, 774; 
writes  to  Caricus  and  Ponticus 
concerning  the  New  Prophecv, 

775- 
Sibylline  oracles  quoted,  752, 755. 

Sotu  and  Body,  a  Discourse  on,  by 

Melito,  75& 
Symeon,  the  son  of  Clopas,  bishop 

of  Jerusalem,  is  martyred  under 

Trajan,  764. 

Thebulis,  displeased  for  not  beiog 
made  bishop  of  Rome,  764;  con- 
nects himself  with  heretics,  7^ 

Theophilus,  bishop  of  Caesarea,  748 

774- 
Thunder-hurling  Legion,  772. 

817 


REMAINS    OF   THE    SECOND    AND    THIRD 

CENTURIES. 


INDEX  OF~TEXTS. 


mm 


mfL, 


GmltULi  • 
sULas. 
XL3.    • 

liod.  xzvifi.  35p  96 
zzziiL  14 
joadw*  I 
Oeutxnilij 
zzxiiL  Id 
Josh.  zix.  JO. 
I  Sam.  XT.  II 
a  Chron.  jondi 
Estlierx  tt. 
ob  xl.  19     . 
ii.  S    . 

V.   ^     . 

viilj. 
zi.  ^  . 
zviii.  9 
ziz.4. 
ZX.4  . 


fc' 


zliv.  33 


761 

!^ 

jr6i 

7CIO 
761 
760 
760 

701 
762 

761 

761 
761 
761 
760 
761 

w 

784 

761 
761 


Pk  sIt.  I  • 
Jdv.6« 
zIt.  ij 
jd«ii.S 
Ivii.  I . 


• 
• 


lzzviLi9 

«.3  •    . 
acviii*  16 

cxgi#4  • 
CantiLS  « 
Is».i.ao  .  • 
ilLtObSept 
nxriL  I  • 
liili.  . 
IzvLa  • 

I^am.  L  18    • 
It.  t6  . 

Eiek.  zaodU.  II 
xxKvii.27 

Daa.  ¥ti.  9^  13,  at 
siL  10      . 

Hos.  ziv.  10     • 

Mic.i3  •    •    • 


760 

I 

701 

761 

760: 

761 


7^0  LokaLA. 
L6. 


763 
78a 

761 
760 

762 
7«o 


y6l 


Hab.ilL6  . 
Judith  W.j. 
MafttiT-i    • 

xii.|}. 
xv.  14  • 
xvi.  19 
adz.ia. 
jodL  la 
zzriiL  ao 
Mark  Xi  49  « 


L67    • 

3K.4.     • 

3d.ao . 

JdiLas 
John  YiL  JT • 

idT.  a6« 

XV.  13  . 

airl*  a  • 

XX.  19^  a6 
Acts  ii.  I  •    • 

T.  a9    • 


•   761 
7^ 

773 

7Sa 

773 
761 

m 

7?9 

779 

761 
761 
780 

773 

779 
779 
773  i 
773 
774 


Acta  viL  60  •    • 
siL4«iidia 
IV.  28  . 

^U: 

xx.ao-ji 

ROOL  X.  lo    • 

I  Cor.  i.  84   . 

xvL  a. 

xvi.8< 
a  Cor.  iL  15 . 
Plul.iL6.    . 
OLao    • 
Col.  iL  16     • 
I  Theaa.  tv.  15 
I  Tiai.iiLl5 
Hab.  iv.  I J 
iBel.v.6 
K«v.  L5  • 
i.  10. 

iU.14 
xiv.4 

II 


FAGB 

773 
773 
773 

764 

773 

773 
781 

784 

773 

773 

7^ 

779 
760 

7&4 
784 

784 
779 
7^3 


St8 


) 


39    2923"^