The Apocalypse of Peter. Visio Pauli.

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Visio Pauli

Apocalypse of Maria Virgo

Apocalypse Sedrach

Translated by Andrew Rutherford, B.D.

Text edited by Rev. Alexander Roberts and James Donaldson and first published by T&T Clark in Edinburgh in 1867. Additional introductionary material and notes provided for the American edition by A. Cleveland Coxe, 1886.


The Revelation of Peter.

Introduction.

The fragment here translated was discovered in 1886 by the French Archæological Mission in an ancient burying place at Akhmîm in Upper Egypt. It was published at Paris in 1892 (Bouriant, Mémoires publiés par les membres de la Mission Archéologique Française au Caire, T. ix., fasc. 1, 1892). The ms. is now in the Gizeh Museum and has been held to be of a date between the eighth and twelfth centuries. Until the discovery of the fragment, the following was all that was known about the Revelation of Peter.

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1. The so-called Muratorian Fragment, a list of sacred writings, first published by Muratori in 1740, and found by him in a seventh or eighth century ms. belonging to the Ambrosian Library in Milan, but which had previously belonged to the Columban Monastery of Bobbio, is assigned on internal evidence to the third quarter of the second century. (Vide Westcott, Canon of the N.T., p. 514.) At line 69 it says: "the Apocalypses also of John and Peter only do we receive, which (latter) some among us would not have read in church."

2. Clement of Alexandria (fl. c. 200 a.d.) in his Hypotoposes, according to the testimony of Eusebius, H. E., vi., 14, gave "abridged accounts of all the canonical Scriptures, not even omitting those that are disputed, I mean the book of Jude and the other general epistles. Also the Epistle of Barnabas and that called the Revelation of Peter." Also in his Eclogæ Prophetiæ, chapters 41, 48 and 49, he gives three, or as some think, four quotations from the Revelation of Peter, mentioning it twice by name.

3. The Catalogus Claromontanus, an Eastern list of Holy Scriptures, belonging to the third century, gives at the end the Revelation of Peter (v. Westcott, Canon, p. 555). This catalogue gives the length of the various books it enumerates measured in stichoi. Our book is said to have two hundred and seventy, which makes it rather longer than the Epistle to the Colossians which has two hundred and fifty-one.

4. Methodius, bishop of Olympus in Lycia in the beginning of the fourth century, in his Symposium, ii., 6, says, "wherefore we have also learned from divinely inspired Scriptures that untimely births even if they are the offspring of adultery are delivered to caretaking angels." Though Peter is not here mentioned, the purport of the passage is the same as that of one of the quotations given by Clement of Alexandria.

5. Eusebius (/- c. 339 a.d.), in his Ecclesiastical History, iii., 25, expressly mentions the Revelation of Peter along with the Acts of Paul and the Pastor as spurious books, while at iii., 3, he says: "as to that which is called the Preaching and that called the Apocalypse of Peter, we know nothing of their being handed down as Catholic writings. Since neither among the ancients nor among the ecclesiastical writers of our own day, has there been anyone that has appealed to testimony taken from them."

6. Macarius Magnes (beginning of fifth century) in his Apocritica, iv., 6, quotes as from a heathen opponent of Christianity the following: "Let us by way of superfluity cite also that saying in the Apocalypse of Peter. It thus introduces the heaven as being about to undergo judgment along with the earth. `The earth,' it says, `shall present all men before God at the day of judgment, being itself also to be judged along with the heaven also which encompasses it.'" And at iv., 16, he examines this passage again, naming the revelation of Peter, and supporting the doctrine of the passage by the authority of prophecy (Isaiah xxxiv. 4) and the Gospel (Matt. xxiv. 35).

7. Sozomen (middle of fifth century), H. E., vii., 19, says: "For instance, the so-called Apocalypse of Peter which was esteemed as entirely spurious by the ancients, we have discovered to be read in certain churches of Palestine up to the present day, once a year, on the day of preparation, during which the people most religiously fast in commemoration of the Saviour's Passion" (i.e., on Good Friday). It is to be noted that Sozomen himself belonged to Palestine.

8. In the list of the Sixty Books which is assigned to the fifth or sixth century the Revelation of Peter is mentioned among the Apocrypha (v. Westcott, Canon, p. 551).

9. The so-called Stichometry of Nicephorus, a list of scriptures with notes of their extent, ascribed to Nicephorus, Patriarch of Constantinople, 806-814 a.d., includes the Revelation of Peter among the antilegomena or disputed writings of the New Testament, and gives it three hundred stichoi or thirty more than the above-mentioned Catalogus Claromontanas.

10. The Armenian annalist Mkhitan (thirteenth century) in a list of the New Testament antilegomena mentions the Revelation of Peter, after the Gospel of Thomas and before the Periodoi Pauli, and remarks that he has himself copied these books. (Cf. Harnack, Geschichte der altchristlichen Literatur.)

Up till lately these facts represented all that was positively known of the Revelation of Peter. From them we gather that it must have been written before the middle of the second century (so as to be known at Rome and included in the Muratorian Canon), that it had a wide circulation, that it was for some time very popular, so that it would appear to have run a considerable chance of achieving a place in the canon, but that it was ultimately rejected and in the long run dropped out of knowledge altogether. But even previously to the discovery at Akhmîm, the general character of the book had been inferred from the scanty fragments preserved in ancient writers and from the common elements contained in other and later apocalyptic writings which seemed to require some such book as the Revelation of Peter as their ultimate source. Such writings are the (Christian) Apocalypse of Esdras, the Vision of Paul, the Passion of S. Perpetua and the visions contained in the History of Barlaam and Josaphat. (Cf. Robinson, Texts and Studies, i., 2, p. 37-43, and Robinson and James, The Gospel according to Peter and the Revelation of Peter, 1892.)

The Revelation of Peter affords the earliest embodiment in Christian literature of those pictorial presentations of heaven and hell which have exercised so widespread and enduring an influence. It has, in its imagery, little or no kinship with the Book of Daniel, the Book of Enoch, or the Revelation of S. John. Its only parallels in canonical scripture, with the notable exception of the Second Epistle of Peter, are to be found in Isaiah lxvi. 24, Mark ix. 44, 48, and the parable of Dives and Lazarus in Luke xvi. 19. It is indeed Judaic in the severity of its morality and even in its phraseology (cf. the frequent use of the word righteous, and the idea that God and not Christ will come to judge sinners). But the true parallels for, if not the sources of, its imagery of the rewards and punishments which await men after death are to be found in Greek beliefs which have left their traces in such passages as the Vision of Er at the end of Plato's Republic.

The heaven of the Petrine Apocalypse is akin to the Elysian Fields and the Islands of the Blest. In it the saints are crowned as with flowers and beautiful of countenance, singing songs of praise in the fragrant air, in a land all lighted up with the light of the sun. [3876]We are reminded of "the Elysian Fields and the world's end where is Rhadamanthus of the fair hair, where life is easiest for men. No snow is there, nor yet great storm, nor any rain; but alway Ocean sendeth forth the breeze of the shrill West to blow cool on men" (Odyssey, iv., 563), and of the garden of the gods on Olympus, which "is not shaken by winds, or ever wet with rain, nor doth the snow come nigh thereto, but most clear air is spread about it cloudless, and the white light floats over it" (Odyssey, vi., 43, Butcher and Lang's transl.). Perhaps the most striking parallel of all is afforded by the fragment of a dirge of Pindar: "For them shineth below the strength of the sun, while in our world it is night, and the space of crimson-flowered meadow before their city is full of the shade of frankincense trees, and of fruits of gold. And some in horses, and in bodily feats, and some in dice, and some in harp-playing have delight; and among them thriveth all fair-flowering bliss; and fragrance streameth ever through the lovely land, as they mingle incense of every kind upon the altars of the gods" (Pindar, E. Myer's transl., p. 176). Beside this heaven the New Jerusalem of the canonical Apocalypse is austere. But it is the spiritual city. "For the city had no need of the sun, neither of the moon to shine on it, for the Lord God Almighty and the Lamb were in the midst of it and the Lamb was the light thereof."

So likewise in the case of the torments of the wicked as presented in the Revelation of Peter. We are not here in the Jewish Sheol, or among the fires of the valley of Hinnom, so much as among the tortures of Tartarus and the boiling mud of the Acherusian Lake (cf. Plato, Phædo, p. 113; Aristophanes, Frogs, line 145), or where "wild men of fiery aspect...seized and carried off several of them, and Ardiæus and others, they bound head and foot and hand, and threw them down and flayed them with scourges, and dragged them along the road at the side, carding them on thorns like wool, and declaring to the passers-by what were their crimes, and that they were being taken away to be cast into hell" (Republic, x., p. 616, Jowett's transl.). It is not surprising that in later visions of the same kind the very names of the Greek under-world are ascribed to localities of hell. It is across the river Oceanus. It is called Tartarus. In it is the Acherusian Lake. Notice in this connection that the souls of innocent victims are present along with their murderers to accuse them.

The Revelation of Peter shows remarkable kinship in ideas with the Second Epistle of Peter. The parallels will be noted in the margin of the translation. It also presents notable parallels to the Sibylline Oracles (cf. Orac. Sib., ii., 225 sqq.), while its influence has been conjectured, almost with certainty, in the Acts of Perpetua and the visions narrated in the Acts of Thomas and the History of Barlaam and Josaphat. It certainly was one of the sources from which the writer of the Vision of Paul drew. And directly or indirectly it may be regarded as the parent of all the mediæval visions of the other world.

The fragment begins in the middle of an eschatological discourse of Jesus, probably represented as delivered after the resurrection, for verse 5 implies that the disciples had begun to preach the Gospel. It ends abruptly in the course of a catalogue of sinners in hell and their punishments. The fragments preserved in the writings of Clement of Alexandria and Methodius probably belonged to the lost end of the book; that preserved by Macarius Magnes may have belonged to the eschatological discourse at the beginning. Taking the length of the whole at from two hundred and seventy to three hundred stichoi, the Akhmîm fragment contains about the half.

The present translation is made from Harnack's edition of the text, 2d ed., Leipzig, 1893.

There is another and later Apocalypse of Peter in Arabic, of which mss. exist in Rome and Oxford. It is called the Apocalypse of Peter, or the narrative of things revealed to him by Jesus Christ which had taken place from the beginning of the world and which shall take place till the end of the world or the second coming of Christ. The book is said to have been written by Clement, to whom Peter had communicated the secrets revealed to him. The writer himself calls the book Librum Perfectionis or Librum Completum. Judging from the analysis of its contents quoted by Tischendorf (Apocalypses Apocr.) it has no connection with the present work.

Footnotes

[3876] Cf. "...the island valley of Avilion; Where falls not rain or hail or any snow, Nor ever wind blows loudly; but it lies Deep-meadowed, happy, fair with orchard lawns And bowery hollows crowned with summer seas." Tennyson, Passing of Arthur.

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The Apocalypse of Peter.

1. ...many of them will be false prophets, [3877] and will teach divers ways and doctrines of perdition: but these will become sons of perdition. [3878]3. And then God will come unto my faithful ones who hunger and thirst and are afflicted and purify their souls in this life; and he will judge the sons of lawlessness. [3879]

4. And furthermore the Lord said: Let us go into the mountain: [3880]Let us pray. 5. And going with him, we, the twelve disciples, begged that he would show us one of our brethren, the righteous who are gone forth out of the world, in order that we might see of what manner of form they are, and having taken courage, might also encourage [3881] the men who hear us.

6. And as we prayed, suddenly there appeared two men standing before the Lord towards the East, on whom we were not able to look; [3882] 7, for there came forth from their countenance a ray as of the sun, and their raiment was shining, such as eye of man [3883] never saw; for no mouth is able to express or heart to conceive the glory with which they were endued, and the beauty of their appearance. 8. And as we looked upon them, we were astounded; for their bodies were whiter than any snow and ruddier than any rose; [3884] 9, and the red thereof was mingled with the white, and I am utterly unable to express their beauty; 10, for their hair was curly and bright and seemly both on their face and shoulders, as it were a wreath [3885] woven of spikenard and divers-coloured flowers, or like a rainbow in the sky, such was their seemliness.

11. Seeing therefore their beauty we became astounded at them, since they appeared suddenly. 12. And I approached the Lord and said: Who are these? 13. He saith to me: These are your brethren the righteous, whose forms ye desired to see. 14. And I said to him: And where are all the righteous ones and what is the æon in which they are and have this glory?

15. And the Lord showed me [3886] a very great country outside of this world, exceeding bright with light, and the air there lighted with the rays of the sun, and the earth itself blooming with unfading flowers and full of spices and plants, fair-flowering and incorruptible and bearing blessed fruit. 16. And so great was the perfume that it [3887] was borne thence even unto us. 17. And the dwellers in that place were clad in the raiment of shining angels and their raiment was like unto their country; and angels hovered about them there. 18. And the glory of the dwellers there was equal, and with one voice they sang praises alternately to the Lord God, rejoicing in that place. 19. The Lord saith to us: This is the place of your high-priests, [3888] the righteous men.

20. And over against that place I saw another, squalid, and it was the place of punishment; and those who were punished there and the punishing angels had their raiment dark [3889] like the air of the place.

21. And there were certain there hanging by the tongue: and these were the blasphemers of the way of righteousness; and under them lay fire, [3890] burning and punishing them.

22. And there was a great lake, full of flaming mire, in which were certain men that pervert righteousness, [3891] and tormenting angels afflicted them.

23. And there were also others, women, hanged by their hair over that mire that bubbled up: and these were they who adorned themselves for adultery; and the men who mingled with them in the defilement [3892] of adultery, were hanging by the feet and their heads in that mire. And I said: I did not believe that I should come into this place.

24. And I saw the murderers and those who conspired with them, cast into a certain strait place, full of evil snakes, and smitten by those beasts, and thus turning to and fro in that punishment; and worms, [3893] as it were clouds of darkness, afflicted them. And the souls of the murdered stood and looked upon the punishment of those murderers and said: O God, thy judgment is just.

25. And near that place I saw another strait place into which the gore and the filth of those who were being punished ran down and became there as it were a lake: and there sat women having the gore up to their necks, and over against them sat many children who were born to them out of due time, crying; and there came forth from them sparks of fire and smote the women in the eyes: and these were the accursed who conceived and caused abortion.

26. And other men and women were burning up to the middle and were cast into a dark place and were beaten by evil spirits, and their inwards were eaten by restless worms: [3894]and these were they who persecuted the righteous and delivered them up.

27. And near those there were again women and men gnawing their own lips, and being punished and receiving a red-hot iron in their eyes: and these were they who blasphemed and slandered [3895] the way of righteousness.

28. And over against these again other men and women gnawing their tongues and having flaming fire in their mouths: and these were the false witnesses. [3896]

29. And in a certain other place there were pebbles sharper than swords or any spit, red-hot, and women and men in tattered and filthy raiment rolled about on them in punishment: and these were the rich who trusted in their riches and had no pity for orphans and widows, and despised the commandment [3897] of God.

30. And in another great lake, full of pitch and blood and mire bubbling up, there stood men and women up to their knees: and these were the usurers and those who take interest on interest.

31. And other men and women were being hurled down from a great cliff and reached the bottom, and again were driven by those who were set over them to climb up upon the cliff, and thence were hurled down again, and had no rest from this punishment: and these were they who defiled [3898] their bodies acting as women; and the women who were with them were those who lay with one another as a man with a woman.

32. And alongside of that cliff there was a place full of much fire, and there stood men who with their own hands had made for themselves carven images instead of God. And alongside of these were other men and women, having rods and striking each other and never ceasing from such punishment.

33. And others again near them, women and men, burning and turning themselves and roasting: and these were they that leaving the way of God [3899] ...

Footnotes

[3877] False prophets. Cf. Matt. vii. 15; xxiv. 5, 11. Cf. Pastor of Hermas, Mand. xi. [3878] Sons of perdition. Cf. 2 Peter ii. 1-3; iii. 7, 16; 2 Thess. ii. 3, and Ep. of Lyons and Vienne, Euseb. H. E. v. 1. [3879] Purify their souls. Cf. 2 Peter i. 18. Sons of lawlessness. Cf. Pastor Herm. Vis. iii. 6. [3880] Mountain. Cf. 2 Peter i. 18. [3881] The righteous. Cf. 2 Peter i. 1; iii. 19. What manner of. Cf. 2 Peter iii. 11. Encourage. Cf. Pastor Herm. Vis. iii. 3. [3882] Not able to look. Cf. 2 Cor. iii. 7 ff. [3883] Eye of man, etc. Cf. 1 Cor. ii. 9. [3884] Snow and rose. Cf. Bk. of Enoch cvi. 2. [3885] Wreath. Cf. Ep. of Lyons and Vienne, ap. Euseb. H. E. v. 1, 36. [3886] Apparently all the disciples are supposed to have had the vision of heaven, but Peter alone that of hell. Unfading. Cf. 1 Peter i. 4. [3887] Odour. Cf. Ep. of Lyons and Vienne, l. c., and Passion of S. Perpetua, ch. xiii. [3888] High priests. Cf. Didache 13, 3. [3889] Squalid. Cf. 2 Peter i. 19. Punishment. Cf. 2 Peter ii. 9. Punishing angels. Cf. Pastor Herm. Sim. vi. 3. Dark. Cf. Jude, vv. 6 and 13. [3890] Blasphemers. Cf. 2 Peter ii. 12; Pastor Herm. Sim. viii. 6; ix. 18. Fire. Cf. 2 Peter iii. 7. [3891] Mire. Cf. 2 Peter ii. 22. Pervert righteousness. Cf. Pastor Herm. Sim. viii. 6. Cf. Titus i. 14. [3892] Cf. Jude 7. Defilement. Cf. 2 Peter ii. 10, 14, 17, 20; Jude 8. Cf. Pastor Herm. Sim. vi. 5. [3893] Darkness. Cf. 2 Peter ii. 17. Worms. Cf. Isaiah lxvi. 24; Mark ix. 48. [3894] Restless worms. Cf. Isaiah lxvi. 24; Mark ix. 48. Cf. Esdras, Ante-Nicene Lib., vol. xvi., p. 472; Pastor Herm. Sim. ix. 19; viii. 6. [3895] Slandered. Cf. 2 Peter ii. 2; Jude 8, 10. [3896] False witnesses. Cf. Hermas. Mand. viii. 5. [3897] The rich, etc. Cf. 2 Peter ii. 14. Cf. Pastor Herm. Vis. iii. 9; Sim. ix. 20; Sim. i. 8, and Mand. viii. 5. Commandment. Cf. 2 Peter ii. 21; iii. 2. [3898] Defiled. 2 Peter ii. 10. Cf. Rom. i. 26 ff.; Jude 8. [3899] Way of God. 2 Peter ii. 2. Pastor Herm. Vis. iii. 7; viii. 6; ix. 19, 22.

Fragments of the Apocalypse of Peter.

1. Clemens Alexandrinus, Eclog. 48. For instance, Peter in the Apocalypse says that the children who are born out of due time shall be of the better part: and that these are delivered over to a care-taking angel that they may attain a share of knowledge and gain the better abode [after suffering what they would have suffered if they had been in the body: but the others shall merely obtain salvation as injured beings to whom mercy is shown, and remain without punishment, receiving this as a reward]. [3900]

2. Clem. Alex. Eclog. 49. But the milk of the women running down from their breasts and congealing shall engender small flesh-eating beasts: and these run up upon them and devour them. [3901]

3. Macarius Magnes, Apocritica iv., 6 cf. 16. The earth, it (sc. the Apoc. of Peter) says, "shall present all men before God at the day of judgment, being itself also to be judged, with the heaven also which encompasses it."

4. Clem. Alex. Eclog. 41. The scripture says that infants that have been exposed are delivered to a care-taking angel, by whom they are educated and so grow up, and they will be, it says, as the faithful of a hundred years old are here.

5. Methodius, Conviv. ii., 6. Whence also we have received in divinely-inspired scriptures that untimely births are delivered to care-taking angels, even if they are the offspring of adultery.

Footnotes

[3900] The part of the quotation between square brackets is assigned by Harnack to Clement himself and not to the Apocalypse. [3901] Cf. Esdras, Ante-Nicene Lib., vol. xvi., p. 473.

.

The Vision of Paul.

Introduction.

The present translation of the Vision of Paul is made from the text of a Latin version, edited by Mr. M. R. James in the Cambridge Texts and Studies, ii., 3, p. 11 ff.--from a ms. of the eighth century now in the Bibliothèque Nationale at Paris.

Tischendorf's Greek text was based on two mss., the earliest of which is at Munich and is of the thirteenth century. This version has already been translated in the Ante-Nicene Library, vol. xvi.

A translation into English from a Syriac version (date unknown) was published by the Rev. J. Perkins, D.D., in the Journal of Sacred Literature, N. S., vol. vi., 1865, and republished by Tischendorf alongside of the Greek version in his Apocalypses Apocryphæ.

The Revelation of Paul was known to S. Augustine, who thus refers to it in his Tractate 98 on the Gospel of John, § 8: "...There have been some vain individuals, who, with a presumption that betrays the grossest folly, have forged a Revelation of Paul, crammed with all manner of fables, which has been rejected by the Orthodox Church; affirming it to be that whereof he had said that he was caught up into the third heavens, and there heard unspeakable words `which it is not lawful for a man to utter.' Nevertheless, the audacity of such might be tolerable, had he said that he heard words which it is not as yet lawful for a man to utter; but when he said `which it is not lawful for a man to utter,' who are they that dare to utter them with such impudence and non-success?"

Sozomen, H. E., vii., 19, after speaking of the Apocalypse of Peter, continues: "So the work entitled `The Apocalypse of the Apostle Paul,' though rejected by the ancients, is still esteemed by most of the monks. Some persons affirm that the book was found during this reign (i.e., of Theodosius) by divine revelation, in a marble box, buried beneath the soil, in the house of Paul, at Tarsus, in Cilicia. I have been informed that this report is false, by a presbyter of Tarsus, a man of very advanced age, as is indicated by his grey hairs."

The book was probably composed, or rather compiled, for it is largely indebted to previous Apocalyptic writings, about the time when it purports to have been discovered at Tarsus, i.e., 388 a.d., the year of the consulship of Theodosius the Less and Cynegius. The alleged sending of a copy of the original to Jerusalem probably indicates the place where it was composed, or, at least, first found currency.

The Vision of Paul seems to have enjoyed great popularity during the Middle Ages. Brandes (Halle, 1885), in his edition of two shorter Latin versions, enumerates twenty-two different mss. of the Latin and "gives particulars of French, English, Danish, and Slavonic forms of the legend."

Of the three main versions, the Latin and Syriac are longer and fuller than the Greek, which in its present form has been abbreviated. Taking advantage of the excellent comparative table presented by Mr. M. R. James in his edition of the text, the translator has endeavoured to point out to the reader, by notes in the margin, the passages where the Latin varies from the Greek, and, to a less extent, from the Syriac. Parallel passages in other and earlier Apocalyptic writings are also indicated in the notes.

The Vision of Paul.

Here Begins the Vision of Saint Paul the Apostle.

"But I will come to visions and revelations of the Lord: I know a man in Christ fourteen years ago (whether in the body, I know not; or out of the body, I know not, God knoweth) snatched up in this manner to the third heaven: and I know such a man, whether in the body or out of the body I know not, God knoweth; how that he was snatched up into Paradise and heard secret words which it is not lawful for men to speak; on behalf of such a one will I glory; but on mine own behalf I will not glory, save in my infirmities."--2 Cor. xii. 1-5.

1. At what time was this revelation made? In the consulship of Theodosius Augustus the Younger and Cynegius, [3902] a certain nobleman then living in Tharsus, in the house which was that of Saint Paul, an angel appearing in the night revealed to him, saying that he should open the foundations of the house and should publish what he found, but he thought that these things were dreams.

2. But the angel coming for the third time beat him and forced him to open the foundation. And digging he found a marble box, inscribed on the sides; there was the revelation of Saint Paul, and his shoes in which he walked teaching the word of God. But he feared to open that box and brought it to the judge; when he had received it, the judge, because it was sealed with lead, sent it to the Emperor Theodosius, fearing lest it might be something else; which when he had received the emperor opened it, and found the revelation of Saint Paul; a copy of it he sent to Jerusalem, and retained the original himself.

3. While I was in the body in which I was snatched up to the third heaven, the word of the Lord came to me saying: speak to the people: until when will ye transgress, and heap sin upon sin, and tempt the Lord who made you? Ye are the sons of God, doing the works of the devil in the faith of Christ, on account of the impediments of the world. Remember therefore and know that while every creature serves God, the human race alone sins. But it reigns over every creature and sins more than all nature.

4. For indeed the sun, the great light, often addressed the Lord saying: Lord God Almighty, I look out upon the impieties and injustices of men; permit me and I shall do unto them what are my powers, that they may know that thou art God alone. And there came a voice saying to him: I know all these things, for mine eye sees and ear hears, but my patience bears them until they shall be converted and repent. But if they do not return to me I will judge them all.

5. For sometimes the moon and stars addressed the Lord saying: Lord God Almighty, to us thou hast given the power of the night; till when shall we look down upon the impieties and fornications and homicides done by the sons of men? Permit us to do unto them according to our powers, that they may know that thou art God alone. And there came a voice unto them saying: I know all these things, and mine eye looks forth and ear hears, but my patience bears with them until they shall be converted and repent. But if they do not return unto me I will judge them.

6. And frequently also the sea exclaimed saying: Lord God Almighty, men have defiled thy holy name in me; permit me to arise and cover every wood and orchard and the whole world, until I blot out all the sons of men from before thy face, that they may know that thou art God alone. And the voice came again and said: I know all things; mine eye seeth everything, and mine ear heareth, but my patience bears with them until they be converted and repent. But if they do not return, I will judge them. Sometimes the waters [3903] also spoke against the sins of men saying: Lord God Almighty, all the sons of men have defiled thy holy name. And there came a voice saying: I know all things before they come to pass, for mine eye seeth and mine ear heareth all things, but my patience bears with them until they be converted. But if not I will judge them. Frequently also the earth [3904] too exclaimed to the Lord against the sons of men saying: Lord God Almighty, I above every other creature of thine am harmed, supporting the fornications, adulteries, homicides, thefts, perjuries and magic and ill-doings of men and all the evil they do, so that the father rises up against the son, and the son upon the father, the alien against the alien, so that each one defiles his neighbour's wife. The father ascends upon the bed of his own son, and the son likewise ascends the couch of his own father; and in all these evils, they who offer the sacrifice to thy name have defiled thy holy place. Therefore I am injured above every creature, desiring not to shew my power to myself, and my fruits to the sons of men. Permit me and I will destroy the virtue of my fruits. And there came a voice and said: I know all things, and there is none who can hide himself from his sin. Moreover I know their impieties, but my holiness suffers them until they be converted and repent. But if they do not return unto me I will judge them.

7. Behold, ye sons of men, the creature is subject to God, but the human race alone sins. For this cause, therefore, ye sons of men, bless the Lord God unceasingly, every hour and every day: but more especially when the sun has set: [3905]for at that hour all the angels proceed to the Lord to worship him and to present the works of men, which every man has wrought from the morning till the evening, whether good or evil. And there is a certain angel who proceeds rejoicing concerning the man in whom he dwells. When therefore the sun [3906] has set in the first hour of night, in the same hour the angel of every people and every man and woman, who protect and preserve them, because man is the image of God: similarly also in the matin hour which is the twelfth of the night, all the angels of men and women, go up to God to worship God, and present every work which each man has wrought, whether good or evil. Moreover every day and night the angels show to God an account [3907] of all the acts of the human race. To you, therefore, I say, ye sons of men, bless the Lord God without fail all the days of your life.

8. Therefore at the appointed hour all the angels whatever, rejoicing at once together, proceed before God that they may meet to worship at the hour determined. And behold suddenly it became the hour of meeting, and the angels came to worship in the presence of God, and the spirit proceeded to meet them: and there came a voice and said: Whence come ye, our angels, bearing the burdens of tidings?

9. They answered and said: We come from those who have renounced this world for the sake of thy holy name, wandering as pilgrims, and in caves of the rocks, and weeping every hour in which they inhabited the earth, and hungering and thirsting because of thy name, with their loins girded, having in their hands the incense of their hearts, and praying and blessing every hour, and restraining and overcoming themselves, weeping and wailing above the rest that inhabit the earth. And we indeed, their angels, mourn along with them: whither therefore it shall please thee, command us to go and minister, lest others also do it, but the destitute above the rest who are on earth. And there came the voice of God to them saying: Know ye that now henceforward my grace is appointed unto you, and my help, who is my well-beloved Son, shall be present with them, guiding them every hour; ministering also to them, never deserting them, since their place is his habitation.

10. When therefore these angels had retired, behold other angels came to adore in the presence of honour, in the assembly, who wept; and the spirit of God proceeded to meet them, and there came the voice of God and said: Whence come ye, our angels, bearing the burdens of the ministry of the tidings of the world? They answered and said in the presence of God: We have arrived from those who called upon thy name, and the impediments of the world made them wretched, devising many occasions every hour, not even making one pure prayer, nor out of their whole heart, in all the time of their life; what need, therefore, is there to be present with men who are sinners? And there came the voice of God to them: It is necessary that ye should minister to them, until they be converted and repent: but if they do not return to me I will judge them. Know therefore, sons of men, that whatever things are wrought by you, these angels relate to God, whether good or evil.

11. And the angel answered and said unto me: Follow me, and I will show you the place of the just where they are led when they are deceased, and after these things taking thee into the abyss, I will show thee the souls of sinners and what sort of place they are led into when they have deceased. And I proceeded back after the angel, and he led me into heaven, and I looked back upon the firmament, and I saw in the same place power, and there was there oblivion which deceives and draws down to itself the hearts of men, and the spirit of detraction, and the spirit of fornication, and the spirit of madness, and the spirit of insolence, and there were there the princes of vices: these I saw under the firmament of heaven: and again I looked back, and I saw angels without mercy, having no pity, whose countenance was full of madness, and their teeth sticking out beyond the mouth: their eyes shone like the morning star of the east, and from the hairs of their head sparks of fire went out, or from their mouth. And I asked the angel saying: Sir, who are those? And the angel answered and said unto me: These are those who are destined to the souls of the impious in the hour of need, who did not believe that they had the Lord for their helper, nor hoped in him.

12. And I looked on high and I saw other angels whose countenance shone as the sun, their loins girded with golden girdles, having palms in their hands, and the sign of God, clothed with garments in which was written the name of the Son of God, filled moreover with all meekness and pity; and I asked the angels saying: Who are these, Lord, in so great beauty and pity? And the angel answered and said unto me: These are the angels of justice who are sent to lead up the souls of the just, in the hour of need, who believed that they had the Lord for their helper. And I said to him: Do the just and sinners necessarily meet witnesses when they have died? And the angel answered and said to me: There is one way by which all pass over to God, but the just having their helper with them are not confounded when they go to appear in the sight of God.

13. And I said to the angel: I wished to see the souls of the just and of sinners going out of the world. And the angel answered and said unto me: Look down upon the earth. And I looked down from heaven upon the earth, and saw the whole world, and it was nothing in my sight and I saw the sons of men as though they were naught, and a-wanting, and I wondered and said to the angel: Is this the greatness of men? And the angel answered and said unto me: It is, and these are they who do evil from morning till evening. And I looked and saw a great cloud of fire spread over the whole world, and I said to the angel: What is this, my Lord? and he said to me: This is injustice stirred up by the princes of sinners.

14. I indeed when I had heard this sighed and wept, and said to the angel: I wished to see the souls of the just and of sinners, and to see in what manner they go out of the body. And the angel answered and said unto me: Look again upon the earth. And I looked and saw all the world, and men were as naught and a-wanting: and I looked carefully and saw a certain man about to die, and the angel said to me: This one whom thou seest is a just man. And I looked again and saw all his works, whatever he had done for the sake of God's name, and all his desires, both what he remembered, and what he did not remember; they all stood in his sight in the hour of need; and I saw the just man advance and find refreshment and confidence, and before he went out of the world the holy and the impious angels both attended: and I saw them all, but the impious found no place of habitation in him, but the holy took possession of his soul, guiding it till it went out of the body: and they roused the soul saying: Soul, know thy body whence thou goest out, for it is necessary that thou shouldst return to the same body on the day of the resurrection, that thou mayest receive the things promised to all the just. Receiving therefore the soul from the body, they immediately kissed it as familiarly known to them, saying to it: Do manfully, for thou hast done the will of God while placed in the earth. And there came to meet him the angel who watched him every day, and said to him: Do manfully, soul; for I rejoice in thee, because thou hast done the will of God on earth: for I related to God all thy works, such as they were. Similarly also the spirit proceeded to meet him and said: Soul, fear not, nor be disturbed, until thou comest into a place which thou hast never known, but I will be a helper unto thee: for I found in thee a place of refreshment in the time when I dwelt in thee, while I was on earth. And his spirit strengthened him, and his angel received him, and led him into heaven: and an angel said: Whither runnest thou, O soul, and dost thou dare to enter into heaven? Wait and let us see if there is anything of ours in thee: and behold we find nothing in thee. I see also thy divine helper and angel, and the spirit is rejoicing along with thee, because thou hast done the will of God on earth. And they led him along till he should worship in the sight of God. And when they had ceased, immediately Michael and all the army of angels, with one voice, adored the footstool of his feet, and his doom, saying at the same time to the soul: This is your God of all things, who made you in his own image and likeness. Moreover the angel returns and points him out saying: God, remember his labours: for this is the soul, whose works I related to thee, doing according to thy judgment. And the spirit said likewise: I am the spirit of vivification inspiring him: for I had refreshment in him, in the time when I dwelt in him, doing according to thy judgment. And there came the voice of God and said: In as much as this man did not vex me, neither will I vex him; for according as he had pity, I also will have pity. Let him therefore be handed over to Michael, the angel of the Covenant, and let him lead him into the Paradise of joy, that he himself may become co-heir with all the saints. And after these things I heard the voices of a thousand thousand angels, and archangels, and cherubim, and twenty-four elders saying hymns, and glorifying the Lord and crying: thou art just, O Lord, and just are thy judgments, and there is no acceptance of persons with thee, but thou rewardest unto every man according to thy judgment. And the angel answered and said unto me: Hast thou believed and known, that whatever each man of you has done, he sees in the hour of need? And I said: Yes, sir.

15. And he saith to me: Look again down on the earth, and watch the soul of an impious man going out of the body, which vexed the Lord day and night, saying: I know nothing else in this world, I eat and drink, and enjoy what is in the world; for who is there who has descended into hell, and ascending has declared to us that there is judgment there! And again I looked carefully, and saw all the scorn of the sinner, and all that he did, and they stood together before him in the hour of need: and it was done to him in that hour, in which he was threatened about his body at the judgment, and I said: It were better for him if he had not been born. And after these things, there came at the same time, the holy angels, and the malign, and the soul of the sinner and the holy angels did not find a place in it. Moreover the malign angels cursed it; and when they had drawn it out of the body, the angels admonished it a third time, saying: O wretched soul, look upon thy flesh, whence thou camest out: for it is necessary that thou shouldst return to thy flesh in the day of resurrection, that thou mayest receive the due for thy sins and thy impieties.

16. And when they had led it forth, the customary angel preceded it, and said to it: O wretched soul, I am the angel belonging to thee, relating daily to the Lord thy malign works, whatever thou didst by night or day: and if it were in my power, not for one day would I minister to thee, but none of these things was I able to do: the judge is pitiful and just, and he himself commanded us that we should not cease to minister to the soul, till you should repent, but thou hast lost the time of repentance. I indeed was strange to thee and thou to me. Let us go on then to the just judge: I will not dismiss thee, before I know from to-day why I was strange to thee. And the spirit confounded him, and the angel troubled him. When, therefore, they had arrived at the power, when he started to enter heaven, a labour was imposed upon him, above all other labour: error and oblivion and murmuring met him, and the spirit of fornication, and the rest of the powers, and said to him: Whither goest thou, wretched soul, and darest thou to rush into heaven? hold, that we may see if we have our qualities in thee, since we do not see that thou hast a holy helper. And after that I heard voices in the height of heaven saying: Present that wretched soul to God, that it may know that it is God that it despised. When, therefore, it had entered heaven, all the angels saw it, a thousand thousand exclaimed with one voice, all saying: Woe to thee, wretched soul, for the sake of thy works which thou didst on earth; what answer art thou about to give to God when thou shalt have approached to adore him? The angel who was with it answered and said: Weep with me, my beloved, for I have not found rest in this soul. And the angels answered him and said: Let such a soul be taken away from the midst of ours, for from the time he entered, the stink of him crosses to us angels. And after these things it was presented, that it might worship in the sight of God, and an angel of God showed him God who made him after his own image and likeness. Moreover his angel ran before him saying: Lord God Almighty, I am the angel of this soul, whose works I presented to thee day and night, not doing according to thy judgment. And the spirit likewise said: I am the spirit who dwelt in it from the time it was made, in itself moreover I know it, and it has not followed my will: judge it, Lord, according to thy judgment. And there came the voice of God to it and said: Where is thy fruit which thou has made worthy of the goods which thou hast received? Have I put a distance of one day between thee and the just man? Did I not make the sun to arise upon thee as upon the just? But the soul was silent, having nothing to answer: and again there came a voice saying: Just is the judgment of God, and there is no acceptance of persons with God, for whoever shall have done mercy, on them shall he have mercy, and whoever shall not have pitied neither shall God pity him. Let him therefore be handed over to the angel Tartaruch, who is set over the punishments, and let him place him in outer darkness, where there is weeping and gnashing of teeth, and let him be there till the great day of judgment. And after these things I heard the voice of angels and archangels saying: Thou art just, Lord, and thy judgment is just.

17. And again I saw, and behold a soul which was led forward by two angels, weeping and saying: Have pity on me, just God, God the judge, for to-day is seven days since I went out of my body, and I was handed over to these two angels, and they led me through to those places, which I had never seen. And God, the just judge, saith to him: What hast thou done? for thou never didst mercy, wherefore thou wast handed over to such angels as have no mercy, and because thou didst not do uprightly, so neither did they act piously with thee in the hour of thy need. Confess therefore thy sins which thou didst commit when placed in the world. And he answered and said: Lord, I did not sin. And the Lord, the just Lord, was angered in fury when it said: I did not sin, because it lied; and God said: Dost thou think thou art still in the world? if any one of you, sinning there, conceal and hide his sin from his neighbour, here indeed nothing whatever shall be hid: for when the souls come to adore in sight of the throne, both the good works and the sins of each one are made manifest. And hearing these things the soul was silent, having no answer. And I heard the Lord God, the just judge, again saying: Come, angel of this soul, and stand in the midst. And the angel of the sinful soul came, having in his hands a manuscript, and said: These, Lord, in my hands, are all the sins of this soul from his youth till to-day, from the tenth year of his birth: and if thou command, Lord, I will also relate his acts from the beginning of his fifteenth year. And the Lord God, the just judge, said: I say unto thee, angel, I do not expect of thee an account of him since he began to be fifteen years old, but state his sins for five years before he died and before he came hither. And again God, the just judge, said: For by myself I swear, and by my holy angels, and by my virtue, that if he had repented five years before he died, on account of one year's life, oblivion would now be thrown over all the evils which he sinned before, and he would have indulgence and remission of sins: now indeed he shall perish. And the angel of the sinful soul answered and said: Lord, command that angel to exhibit those souls.

18. And in that same hour the souls were exhibited in the midst, and the soul of the sinner knew them; and the Lord said to the soul of the sinner: I say unto thee, soul, confess thy work which thou wroughtest in these souls, whom thou seest, when they were in the world. And he answered and said: Lord, it is not yet a full year since I slew this one and poured his blood upon the ground, and with another (a woman) I committed fornication: not this alone, but I also greatly harmed her in taking away her goods. And the Lord God, the just judge, said: Either thou didst not know that he who does violence to another, if he dies first who sustains the violence, is kept in this place until the doer of hurt dies, and then both stand in the presence of the judge, and now each receives according to his deed. And I heard a voice of one saying: Let that soul be delivered into the hands of Tartarus, and led down into hell: he shall lead him into the lower prison and he shall be put in torments, and left there till the great day of judgment. And again I heard a thousand thousand angels saying hymns to the Lord, and crying: Thou art just, O Lord, and just are thy judgments.

19. The angel answered and said unto me: Hast thou perceived all these things? and I said, Yes, sir. And he said to me: Follow me again, and I will take thee, and show thee the places of the just. And I followed the angel, and he raised me to the third heaven, and placed me at the entry of the door: and looking carefully I saw, and the door was of gold, and two columns of gold, full above of golden letters, and the angel tuned again to me and said: Blessed wert thou, if thou hadst entered into these doors, for it is not allowed to any to enter except only to those who have goodness and innocence of body in all things. And I asked the angel about everything and said: Sir, tell me on what account these letters are put upon those tables? The angel answered and said unto me: These are the names of the just, serving God with their whole heart, who dwell on the earth. And again I said: Sir, therefore their names and countenance and the likeness of these who serve God are in heaven, and are known to the angels: for they know who are the servants of God with all their heart, before they go out of the world.

20. And when I had entered the interior of the gate of Paradise, [3908] there came out to meet me an old man whose countenance shone as the sun; and when he had embraced me he said: Hail, Paul, beloved of God. And he kissed me with a cheerful countenance. He wept, and I said to him: Brother, why dost thou weep? And again sighing and lamenting he said: We are hurt by men, and they vex us greatly; for many are the good things which the Lord has prepared, and great is his promise, but many do not perceive them. And I asked the angel, and said: Sir, who is this? And he said to me: This is Enoch, the scribe of righteousness. And I entered into the interior of that place, and immediately I saw the sun, [3909] and coming it saluted me laughing and rejoicing. And when it had seen (me), it turned away and wept, and said to me: Paul, would that thou shouldst receive thy labours which thou hast done in the human race. For me, indeed, I have seen the great and many good things, which God has prepared for the just, and the promises of God are great, but many do not perceive them; but even by many labours scarcely one or two enters into these places.

21. And the angel answered and said to me, [3910] Whatever I now show thee here, and whatever thou shalt hear, tell it not to any one in the earth. And he led me and shewed me: and there I heard words which it is not lawful for a man to speak. And again he said, For now follow me, and I will shew thee what thou oughtest to narrate in public and relate.

And he took me down from the third heaven, and led me into the second heaven, and again he led me on to the firmament and from the firmament he led me over the doors of heaven: the beginning of its foundation was on the river which waters all the earth. And I asked the angel and said, Lord, what is this river of water? and he said to me, This is Oceanus! And suddenly I went out of heaven, and I understood that it is the light of heaven which lightens all the earth. For the land there is seven times brighter [3911] than silver. And I said, Lord, what is this place? And he said to me, This is the land of promise. Hast thou never heard what is written: Blessed are the meek: for they shall inherit the earth? The souls therefore of the just, when they have gone out of the body, are meanwhile dismissed to this place. And I said to the angel, Then this land will be manifested before the time? The angel answered and said to me, When Christ, whom thou preachest, shall come to reign, then, by the sentence of God, [3912] the first earth will be dissolved and this land of promise will then be revealed, and it will be like dew or cloud, and then the Lord Jesus Christ, the King Eternal, will be manifested and will come with all his saints to dwell in it, and he will reign over them a thousand years, and they will eat of the good things which I shall now show unto thee.

22. And I looked around upon that land and I saw a river flowing of milk and honey, and there were trees planted by the bank of that river, full of fruit: moreover each single tree bore twelve fruits in the year, having various and diverse fruits: and I saw the created things which are in that place and all the work of God, and I saw there palms of twenty cubits, but others of ten cubits: and that land was seven times brighter than silver. And there were trees full of fruits from the roots to the highest branches, of ten thousand fruits of palms upon ten thousand fruits. The grape-vines moreover had ten thousand plants. [3913]Moreover in the single vines there were ten thousand thousand bunches and in each of these a thousand single grapes: moreover these single trees bore a thousand fruits. And I said to the angel, Why does each tree bear a thousand fruits? The angel answered and said unto me, Because the Lord God gives an abounding flood of gifts to the worthy, because they also of their own will afflicted themselves when they were placed in the world doing all things on account of his holy name. And again I said to the angel, Sir, are these the only promises which the Most Holy God makes? And he answered and said to me: No! there are seven times greater than these. But I say unto thee that when the just go out of the body they shall see the promises and the good things which God has prepared for them. Till then, they shall sigh, and lament saying: Have we emitted any word from our mouth to vex our neighbour even on one day? I asked and said again: Are these alone the promises of God? And the angel answered and said unto me: These whom you now see are the souls of the married [3914] and those who kept the chastity of their nuptials, containing themselves. But to the virgins and those who hunger and thirst after righteousness and those who afflicted themselves for the sake of the name of God, God will give seven times greater than these, which I shall now show thee.

And then he took me up from that place where I saw these things and behold, a river, and its waters were greatly whiter than milk, and I said to the angel, What is this? And he said to me: This is the Acherousian Lake where is the City of Christ, but not every man is permitted to enter that city; for this is the journey which leads to God, and if anyone is a fornicator and impious, and is converted and shall repent and do fruits worthy of repentance, at first indeed when he shall have gone out of the body, he is led and adores God, and thence by command of the Lord he is delivered to the angel Michael and he baptizes him in the Acherousian Lake--thus he leads them into the City of Christ alongside of those who have never sinned. But I wondered and blessed the Lord God for all the things which I saw.

23. And the angel answered and said unto me: Follow me and I will lead thee into the City of Christ. And he was standing on the Acherousian Lake and he put me into a golden ship [3915] and angels as it were three thousand were saying hymns before me till I arrived at the City of Christ. Moreover those who inhabited the City of Christ greatly rejoiced over me as I went to them, and I entered and saw the City of Christ, and it was all of gold, and twelve walls encircled it, and twelve interior towers, and each wall had between them single stadia in the circuit: And I said to the angel, Sir, how much is a stadium? The angel answered and said to me: As much as there is between the Lord God and the men who are on the earth, for the City of Christ is alone great. And there were twelve gates in the circuit of the city, of great beauty, and four rivers which encircled it. There was, moreover, a river of honey and a river of milk, and a river of wine and a river of oil. And I said to the angel: What are these rivers surrounding that city? And he saith to me: These are the four rivers which flow sufficiently for those who are in this land of promise, of which the names [3916] are: the river of honey is called Fison, and the river of milk Euphrates, and the river of oil Gion, and the river of wine Tigris, such therefore they are for those who when placed in the world did not use the power of these things, but they hungered for these things and afflicted themselves for the sake of the Lord God: so that when these enter into this city, the Lord will assign them these things on high above all measure.

24. I indeed entering the gates saw trees great and very high before the doors of the city, having no fruit but leaves only, and I saw a few men scattered in the midst of the trees, and they lamented greatly when they saw anyone enter the city. And those trees were sorry for them and humbled themselves and bowed down and again erected themselves. And I saw and wept with them and I asked the angel and said: Sir, who are these who are not admitted to enter into the City of Christ? And he said to me: These are they who zealously abstained day and night in fasts, but they had a proud heart above other men, glorifying and praising themselves and doing nothing for their neighbours. For they gave some friendly greeting, but to others they did not even say hail! and indeed they shewed hospitality to those only whom they wished, and if they did anything whatever for their neighbour they were immoderately puffed up. And I said: What then, Sir? Did their pride prevent them from entering into the City of Christ? And the angel answered and said unto me: Pride is the root of all evils. Are they better than the Son of God who came to the Jews with much humility? And I asked him and said: Why is it that the trees humble themselves and erect themselves again? And the angel answered and said to me: The whole time which these men passed on earth zealously serving God, on account of the confusion and reproaches of men at the time, they blushed and humiliated themselves, but they were not saddened. nor did they repent that they should recede from their pride which was in them. This is why the trees humble themselves, and again are raised up. And I asked and said: For what cause were they admitted to the doors of the city? The angel answered and said unto me: Because of the great goodness of God, and because there is the entry of his holy men entering into this city: for this cause they are left in this place, but when Christ the King Eternal enters with his saints, as he enters just men may pray for these, and then they may enter into the city along with them: but yet none of them is able to have assurance such as they have who humbled themselves, serving the Lord God all their lives.

25. But I went on while the angel instructed me, and he carried me to the river of honey, and I saw there Isaiah and Jeremiah [3917] and Ezekiel and Amos, and Micah and Zechariah, the minor and major prophets, and they saluted me in the city. I said to the angel: What way is this? And he said to me: This is the way of the prophets, every one who shall have afflicted his soul and not done his own will because of God, when he shall have gone out of the world and have been led to the Lord God and adored him, then by the command of God he is handed over to Michael, and he leads him into the city to this place of the prophets, and they salute him as their friend and neighbour because he did the will of God.

26. Again he led me where there is a river of milk, and I saw in that place all the infants whom Herod slew because of the name of Christ, and they saluted me, and the angel said to me: All who keep their chastity with purity, when they shall have come out of the body, after they adore the Lord God are delivered to Michael and are led to the infants and they salute them, saying that they are our brothers and friends and members; in themselves they shall inherit the promises of God.

27. Again he took me up and carried me to the north of the city and led me where there was a river of wine, and there I saw Abraham and Isaac and Jacob, Lot and Job and other saints, [3918] and they saluted me: and I asked and said: What is this place, my Lord? The angel answered and said to me: All who are receivers of pilgrims, when they go out of the world, first adore the Lord God, and are delivered to Michael and by this way are led into the city, and all the just salute him as son and brother, and say unto him: Because thou hast observed humanity and the receiving of pilgrims, come, have an inheritance in the city of the Lord our God: every just man shall receive good things of God in the city, according to his own action.

28. And again he carried me near the river of oil on the east of the city. And I saw there men rejoicing and singing psalms, and I said: Who are those, my Lord? And the angel saith to me: Those are they who devoted themselves to God with their whole heart and had no pride in themselves. For all those who rejoice in the Lord God and sing psalms to the Lord with their whole heart are here led into this city.

29. And he carried me into the midst of the city near the twelve walls. [3919]But there was in this place a higher wall, and I asked and said: Is there in the City of Christ a wall which in honour exceeds this place? And the angel answering said to me: There is a second better than the first, and similarly a third than the second, as each exceeds the other, unto the twelfth wall. And I said: Tell me, Sir, why one exceeds another in glory? And the angel answered and said unto me: All who have in themselves even a little detraction or zeal or pride, something of his glory would be made void even if he were in the city of Christ: look backward!

And turning round I saw golden thrones placed in each gate, and on them men having golden diadems and gems: [3920]and I looked carefully and I saw inside between the twelve men thrones placed in another rank which appeared of much glory, so that no one is able to recount their praise. And I asked the angel and said: My lord, who is on the throne? And the angel answered and said unto me: Those thrones belong to those who had goodness and understanding of heart and made themselves fools for the sake of the Lord God, nor knew new Scriptures nor psalms, but, mindful of one chapter of the commands of God, and hearing what it contained they wrought thereby in much diligence and had a right zeal before the Lord God, and the admiration of them will seize all the saints in presence of the Lord God, for talking with one another they say, Wait and see the unlearned who know nothing more: by which means they merited so great and such a garment and so great glory on account of their innocence.

And I saw in the midst of this city a great altar, very high, and there was one standing near the altar whose countenance shone as the sun, and he held in his hands a psaltery and harp, and he sang psalms, saying Halleluia! And his voice filled the whole city: at the same time when all they who were on the towers and gates heard him they responded Halleluia! so that the foundations of the city were shaken: and I asked the angel and said, Sir, who is this of so great power? And the angel said to me: This is David: this is the city of Jerusalem, for when Christ the King of Eternity shall come with the assurance of His kingdom, he again shall go before him that he may sing psalms, and all the just at the same time shall sing psalms responding Halleluia! And I said, Sir, how did David alone above the other saints make a beginning of psalm-singing? And the angel answered and said unto me: Because Christ the Son of God sits at the right hand of His Father, and this David sings psalms before him in the seventh heaven, and as is done in the heavens so also below, because the host may not be offered to God without David, but it is necessary that David should sing psalms in the hour of the oblation of the body and blood of Christ: as it is performed in heaven so also on earth.

30. And I said to the angel: Sir, what is Alleluia? And the angel answered and said to me: You ask questions about everything. And he said to me, Alleluia is said in the Hebrew language of God and angels, for the meaning of Alleluia is this: tecel cat. marith macha. [3921]

And I said, Sir, what is tecel cat. marith macha? And the angel answered and said unto me: Tecel cat. marith macha is: Let us all bless him together. I asked the angel and said, Sir, do all who say Alleluia bless the Lord? And the angel answered and said to me: It is so, and again, therefore, if any one sing Alleluia and those who are present do not sing at the same time, they commit sin because they do not sing along with him. And I said: My lord, does he also sin if he be hesitating or very old? The angel answered and said unto me: Not so, but he who is able and does not join in the singing, know such as a despiser of the Word, and it would be proud and unworthy that he should not bless the Lord God his maker.

31. Moreover when he had ceased speaking to me, he led me outside the city through the midst of the trees and far from the places of the land of the good, and put me across the river of milk and honey: and after that he led me over the ocean which supports the foundations of heaven.

The angel answered and said unto me: Dost thou understand why thou goest hence? And I said: Yes, sir. And he said to me: Come and follow me, and I will show thee the souls of the impious and sinners, that thou mayest know what manner of place it is. And I proceeded with the angel and he carried me by the setting of the sun, and I saw the beginning of heaven founded on a great river of water, and I asked: What is this river of water? And he said to me: This is Ocean which surrounds all the Earth. And when I was at the outer limit of Ocean I looked, and there was no light in that place, but darkness and sorrow and sadness: and I sighed.

And I saw there a fervent river of fire, and in it a multitude of men and women immersed up to the knees, and other men up to the navel, others even up to the lips, others moreover up to the hair. And I asked the angel and said: Sir, who are those in the fiery river? And the angel answered and said to me: They are neither hot nor cold, because they were found neither in the number of the just nor in the number of the impious. [3922]For those spent the time of their life on earth passing some days in prayer, but others in sins and fornications, until their death. And I asked him and said: Who are these, Sir, immersed up to their knees in fire? He answered and said to me: These are they who when they have gone out of church throw themselves into strange conversations to dispute. Those indeed who are immersed up to the navel are those who, when they have taken the body and blood of Christ go and fornicate and did not cease from their sins till they died. Those who are immersed up to the lips are the detractors of each other when they assemble in the church of God: those up to the eyebrows are those who nod approval of themselves and plot spite against their neighbour. [3923]

32. And I saw on the north a place of various and diverse punishments full of men and women, [3924] and a river of fire ran down into it. Moreover I observed and I saw pits great in depth, and in them several souls together, and the depth of that place was as it were three thousand cubits, and I saw them groaning and weeping and saying: Have pity on us, O Lord! and none had pity on them. And I asked the angel and said: Who are these, Sir? And the angel answered and said unto me: These are they who did not hope in the Lord, that they would be able to have him as their helper. And I asked and said: Sir, if these souls remain for thirty or forty generations thus one upon another, if they were sent deeper, the pits I believe would not hold them. And he said to me: The Abyss has no measure, for beyond [3925] this it stretches down below him who is down in it: and so it is, that if perchance anyone should take a stone and throw it into a very deep well and after many hours it should reach the bottom, such is the abyss. For when the souls are thrown in there, they hardly reach the bottom in fifty years.

33. I, indeed, when I heard this, wept and groaned over the human race. The angel answered and said unto me: Why dost thou weep? Art thou more pitiful than God? For though God is good, He knows also that there are punishments, and He patiently bears with the human race, dismissing each one to work his own will in the time in which he dwells on the earth.

34. I further observed the fiery river and saw there a man being tortured by Tartaruchian angels having in their hands an iron with three hooks with which they pierced the bowels of that old man: and I asked the angel, and said: Sir, who is that old man on whom such torments are imposed? And the angel answered and said to me: He whom you see was a presbyter who did not perform well his ministry: when he had been eating and drinking and committing fornication he offered the host to the Lord at his holy altar.

35. And I saw not far away another old man led on by malign angels running with speed, and they pushed him into the fire up to his knees, and they struck him with stones and wounded his face like a storm, and did not allow him to say: Have pity on me! And I asked the angel and he said to me: He whom you see was a bishop, and did not perform well his episcopate, who indeed accepted the great name but did not enter into the witness of him who gave him the name in all his life, seeing that he did not do just judgment, and did not pity widows and orphans, but now he receives retribution according to his iniquity and his works.

36. And I saw another man in the fiery river up to his knees. Moreover his hands were stretched out and bloody, and worms proceeded from his mouth and nostrils and he was groaning and weeping, and crying he said: Have pity on me! for I am hurt above the rest who are in this punishment. And I asked, Sir, who is this? And he said to me: This man whom thou seest, was a deacon who devoured the oblations and committed fornications and did not right in the sight of God, for this cause he unceasingly pays this penalty.

And I looked closely and saw alongside of him another [3926] man whom they delivered up with haste and cast into the fiery river, and he was (in it) up to the knees: and there came the angel who was set over the punishments having a great fiery razor, and with it he cut the lips of that man and the tongue likewise. And sighing, I lamented and asked: Who is that, sir. And he said to me, He whom thou seest was a reader and read to the people, but he himself did not keep the precepts of God: now he also pays the proper penalty.

37. And I saw another multitude of pits in the same place, and in the midst of it a river full of a multitude of men and women, [3927] and worms [3928] consumed them. But I lamented and sighing asked the angel and said: Sir, who are these? And he said to me: These are those who exacted interest [3929] on interest and trusted in their riches and did not hope in God that He was their helper.

And after that I looked and saw another place, very narrow, and it was like a wall, and fire round about it. And I saw inside men and women gnawing [3930] their tongues, and I asked: Sir, who are these. And he said to me: These are they who in church disparage the Word of God, not attending to it, but as it were make naught of God and His angels: for that cause they now likewise pay the proper penalty.

38. And I observed and saw another old man down in a pit and his countenance was like blood, and I asked and said, Sir, what is this place? And he said to me: Into that pit stream all the punishments. And I saw men and women immersed up to the lips and I asked, Sir, who are these? And he said to me: These are the magicians who prepared for men and women evil magic arts and did not find how to stop them till they died.

And again I saw men and women with very black faces in a pit of fire, [3931] and I sighed and lamented and asked, Sir, who are these? And he said to me: These are fornicators and adulterers who committed adultery having wives of their own: likewise also the women committed adultery having husbands of their own: therefore they unceasingly suffer penalties.

39. And I saw there girls having black [3932] raiment, and four terrible angels having in their hands burning chains, and they put them on the necks of the girls and led them into darkness: and I, again weeping, asked the angel: Who are these, Sir? And he said to me: These are they who, when they were virgins, defiled their virginity unknown to their parents; for which cause they unceasingly pay the proper penalties.

And again I observed there men and women with hands cut and their feet placed naked in a place of ice and snow, and worms devoured them. But seeing them I lamented and asked: Sir, who are these? And he said to me: These are they who harmed orphans and widows and the poor, [3933] and did not hope in the Lord, for which cause they unceasingly pay the proper penalties.

And I observed and saw others hanging over a channel of water, and their tongues were very dry, and many fruits were placed in their sight, and they were not permitted to take of them, and I asked: Sir, who are these? And he said to me: These are they who break their fast [3934] before the appointed hour, for this cause they unceasingly pay these penalties.

And I saw other men and women hanging by their eyebrows and their hair, [3935] and a fiery river drew them, and I said: Who are these, my Lord? And he said to me: [3936]These are they who join themselves not to their own husbands and wives but to whores, and therefore they unceasingly pay the proper penalties.

And I saw other men and women covered with dust, and their countenance was like blood, and they were in a pit of pitch and sulphur and running down into a fiery river, and I asked: Sir, who are these? [3937]And he said to me: These are they who committed the iniquity of Sodom and Gomorrah, the male with the male, for which reason they unceasingly pay the penalties.

40. And [3938] I observed and saw men and women clothed in bright garments, having their eyes blind, placed in a pit, and I asked: Sir, who are these? And he said to me: These are of the people who did alms, and knew not the Lord God, for which reason they unceasingly pay the proper penalties. And I observed and saw other men and women on an obelisk of fire, and beasts tearing them in pieces, and they were not allowed to say, Lord have pity on us! And I saw the angel [3939] of penalties putting heavy punishments on them and saying: Acknowledge the Son of God; for this was predicted to you, when the divine Scriptures were read to you, and you did not attend; for which cause God's judgment is just, for your actions have apprehended you and brought you into these penalties. But I sighed and wept, and I asked and said: Who are these men and women who are strangled in fire and pay their penalties? And he answered me: These are women who defiled the image of God when bringing forth infants out of the womb, and these are the men who lay with them. And their infants addressed the Lord God and the angels who were set over the punishments, saying: [3940]Cursed be the hour to our parents, for they defiled the image of God, having the name of God but not observing His precepts: they gave us for food to dogs and to be trodden down of swine: others they threw into the river. But their infants [3941] were handed over to the angels of Tartarus who were set over the punishments, that they might lead them to a wide place of mercy: but their fathers and mothers were tortured in a perpetual punishment.

And after that I saw men and women clothed with rags full of pitch and fiery sulphur, and dragons were coiled about their necks and shoulders and feet, and angels having fiery horns restrained them and smote them, and closed their nostrils, saying to them: Why did ye not know the time in which it was right to repent and serve God, and did not do it? And I asked: Sir, who are these? And he said to me: These are they who seem to give up the world for God, [3942] putting on our garb, but the impediments of the world made them wretched, not maintaining agapæ, and they did not pity widows and orphans: they did not receive the stranger and the pilgrim, nor did they offer the oblations, and they did not pity their neighbour. Moreover their prayer did not even on one day ascend pure to the Lord God, but many impediments of the world detained them, and they were not able to do right in the sight of God, and the angels enclosed them in the place of punishments. Moreover they saw those who were in punishments and said to them: We indeed when we lived in the world neglected God, and ye also did likewise: as we also truly when we were in the world knew that ye were sinners. But ye said: These are just and servants of God, now we know why ye were called by the name of the Lord: for which cause they also pay their own penalties.

And sighing I wept and said: Woe unto men, woe unto sinners! why were they born? And the angel answered and said unto me: Why dost thou lament? [3943]Art thou more pitiful than the Lord God who is blessed forever, who established judgment and sent forth every man to choose good and evil in his own will and do what pleases him? Then I lamented again very greatly, and he said to me: Dost thou lament when as yet thou hast not seen greater punishments? Follow me and thou 42. And I looked to the south in the west and I saw there a [3944] restless worm and in that place there was gnashing of teeth: moreover the worms were one cubit long, and had two heads, and there I saw men and women in cold and gnashing of teeth. And I asked and said, Sir, who are these in this place? And he said to me: These are they who say that Christ did not rise from the dead and that this flesh will not rise again. And I asked and said: Sir, is there no fire nor heat in this place? And he said to me: In this place there is nothing else but cold and snow: [3945]and again he said to me: Even if the sun should rise upon them, they do not become warm on account of the superabundant cold of that place and the snow.

But hearing these things I stretched out my hands and wept, and sighing again, I said: It were better for us if we had not been born, [3946] all of us who are sinners.

43. But when those who were in the same place saw me weeping with the angel, they themselves cried out and wept saying, Lord God have mercy upon us! And after these things I saw the heavens open, and Michael [3947] the archangel descending from heaven, and with him was the whole army of angels, and they came to those who were placed in punishment and seeing him, again weeping, they cried out and said, Have pity on us! Michael the archangel, have pity on us and on the human race, for on account of thy prayers the earth standeth. We now see the judgment and acknowledge the Son of God! It was impossible for us before these things to pray for this, before we entered into this place: for we heard that there was a judgment before we went out of the world, but impediments and the life of the world did not allow us to repent. And Michael answered and said: Hear Michael speaking! I am he who stands in the sight of God every hour: As the Lord liveth, in whose sight I stand, I do not intermit one day or one night praying incessantly for the human race, and I indeed pray for those who are on the earth: but they do not cease doing iniquity and fornications, and they do not bring to me any good while they are placed on earth: and ye have consumed in vanity the time in which ye ought to have repented. But I have always prayed thus and I now beseech that God may send dew and send forth rains upon the earth, and now I desire until the earth produce its fruits and verily I say, that if any have done but a little good, I will agonise for him, protecting him till he have escaped the judgment of penalties. Where therefore are your prayers? Where are your penances? Ye have lost your time contemptuously. But now weep and I will weep with you and the angels who are with me with the well-beloved Paul, if perchance the merciful God will have pity and give you refreshment. But hearing these words they cried out and wept greatly, and all said with one voice: Have pity on us, Son of God! And I, Paul, sighed and said: O Lord God! have pity on thy creature, have pity on the sons of men, have pity on thine image.

44. And I looked and saw the heaven move like a tree shaken by the wind. Suddenly, moreover, they threw themselves on their faces in the sight of the throne. And I saw twenty-four elders and twenty-four thousand adoring God, and I saw an altar and veil and throne, and all were rejoicing; and the smoke of a good odour was raised near the altar of the throne of God, and I heard the voice of one saying: For the sake of what do ye our angels and ministers intercede? And they cried out saying: We intercede seeing thy many kindnesses to the human race. And after these things I saw the Son of God descending from heaven, and a diadem was on his head. And seeing him those who were placed in punishment exclaimed all with one voice saying: Have pity, Son of the High God! Thou art He who shewest refreshment for all in the heavens and on earth, and on us likewise have pity, for since we have seen Thee, we have refreshment. And a voice went out from the Son of God through all the punishments saying: And what work have ye done that ye demand refreshment from me? My blood was poured out for your sakes, and not even so did ye repent: for your sakes I wore the crown of thorns on my head: for you I received buffets on my cheeks, and not even so did ye repent. I asked water when hanging on the cross and they gave me vinegar mixed with gall, with a spear they opened my right side, for my name's sake they slew my prophets and just men, and in all these things I gave you a place of repentance and ye would not. Now, however, for the sake of Michael the archangel of my covenant and the angels who are with him, and because of Paul the well-beloved, whom I would not vex, for the sake of your brethren who are in the world and offer oblations, and for the sake of your sons, because my precepts are in them, and more for the sake of mine own kindness, on the day on which I rose from the dead, I give to you all who are in punishment a night and a day of refreshment forever. And they all cried out and said, We bless thee, Son of God, that Thou hast given us a night and a day of respite. For better to us is a refreshment of one day above all the time of our life which we were on earth, and if we had plainly known that this was intended for those who sin, we would have worked no other work, we would have done no business, and we would have done no iniquity: what need had we for pride in the world? For here our pride is crushed which ascended from our mouth against our neighbour: our plagues and excessive straitness and the tears and the worms which are under us, these are much worse to us than the pains which we have left behind us. When they said thus, the malign angels of the penalties were angered with them, saying: How long do ye lament and sigh? for ye had no pity. For this is the judgment of God who had no pity. But ye received this great grace of a day and a night's refreshment on the Lord's Day for the sake of Paul the well-beloved of God who descended to you.

45. And after that the angel said to me: Hast thou seen all these things? And I said: Yes, Sir. And he said to me: Follow me and I will lead thee into Paradise, that the just who are there may see thee, for lo! they hope to see thee, and they are ready to come to meet thee in joy and gladness. And I followed the angel by the impulse of the Holy Spirit, and he placed me in Paradise and said to me: This is Paradise in which Adam and his wife erred. Moreover I entered Paradise and saw the beginning of waters, and there was an angel making a sign to me and he said to me: Observe, said he, the waters, for this is the river of Physon which surrounds all the land of Evilla, and the second is Geon which surrounds all the land of Egypt and Ethiopia, and the third is Thigris which is over against the Assyrians, and another is Eufrates which waters all the land of Mesopotamia. And when I had gone inside I saw a tree planted from whose roots water flowed out, and from this beginning there were four rivers. And the spirit of God rested on that tree, and when the Spirit blew, the waters flowed forth, and I said: My Lord, is it this tree itself which makes the waters flow? And he said to me: That from the beginning, before the heavens and earth were manifested, and all things here invisible, the Spirit of God was borne upon the waters, but from the time when the command of God made the heavens and earth to appear, the Spirit rested upon this tree: wherefore whenever the Spirit blows, the waters flow forth from the tree. And he held me by the hand and led me near the tree of knowledge of good and evil, and he said: This is the tree by which death entered into the world, and receiving of it through his wife Adam ate and death entered into the world. And he shewed me another tree in the midst of Paradise, and saith to me: This is the tree of life.

46. While I was yet looking upon the tree, I saw a virgin coming from afar and two hundred angels before her saying hymns, and I asked and said: Sir, who is she who comes in so great glory? And he said to me: This is Mary the Virgin, the Mother of the Lord. And coming near she saluted me and said: Hail, Paul! well-beloved of God and angels and men. For all the saints prayed my Son Jesus who is my Lord that thou mightest come hither in the body that they might see thee before thou goest out of the world. And the Lord said to them: Bear and be patient: yet a little and ye shall see him and he shall be with you for ever: and again they all said to him together: Do not vex us, for we desire to see him in the flesh, for by him Thy name was greatly glorified in the world, and we have seen that he endured all the labours whether of the greater or of the less. This we learn from those who come hither. For when we say: Who is he who directed you in the world? they reply to us: There is one in the world whose name is Paul, he preaches and announces Christ, and we believe that many have entered into the kingdom through the virtue and sweetness of his speeches. Behold all the just men are behind me coming to meet thee, Paul, and I first come for this cause to meet them who did the will of my Son and my Lord Jesus Christ, I first advance to meet them and do not send them away to be as wanderers until they meet in peace.

47. When she had thus spoken, I saw three coming from afar, very beautiful in the likeness of Christ, and their forms were shining, and their angels, and I asked: Sir, who are these? And he said to me: Dost thou not know those? And I said: No, Sir. And he answered: These are the fathers of the people, Abraham, Isaac, and Jacob. And coming near they saluted me, and said: Hail, Paul, well-beloved of God and men; blessed is he who suffers violence for the Lord's sake. And Abraham answered me and said: This is my son Isaac, and Jacob my well-beloved, and we have known the Lord and followed him; blessed are all they who believed in thy word, that they may be able to inherit the Kingdom of God by labour, by renunciation, and sanctification, and humility, and charity, and meekness, and right faith in the Lord; and we also have had devotion to the Lord whom thou preachest in the testament, that we might assist those who believed in him with their whole soul, and might minister unto them as fathers minister to their children.

When they had thus spoken, I saw other twelve coming from afar in honour, and I asked: Sir, who are these? And he said: These are the patriarchs. And coming near they saluted me and said: Hail, Paul, well-beloved of God and men: the Lord did not vex us, that we might see thee yet in the body, before thou goest out of the world. And each one of them reminded me of his name in order, from Ruben to Benjamin: and Joseph said to me: I am he who was sold; but I say to thee, Paul, that all the things, whatever my brothers did to me, in nothing did I act maliciously with them, nor in all the labour which they imposed on me, nor in any point was I hurt by them on that account from morning till evening: blessed is he who receives some hurt on account of the Lord, and bears it, for the Lord will repay it to him manifold, when he shall have gone out of the world.

48. When he had spoken thus far, I saw another beautiful one coming from afar, and his angels saying hymns, and I asked: Sir, who is this that is beautiful of countenance? And he saith to me: Dost thou not know him? And I said: No, Sir. And he said to me: This is Moses the law-giver, to whom God gave the law. And when he had come near me, he immediately wept, and after that he saluted me: and I said to him: What dost thou lament? for I have heard that thou excellest every man in meekness. And he answered saying: I weep for those whom I planted with toil, because they did not bear fruit, nor did any profit by them; and I saw all the sheep whom I fed, that they were scattered and become as if they had no shepherd, and because all the toils which I endured for the sake of the sons of Israel were accounted as naught, and how greatsoever virtues I did in the midst of them these they did not understand, and I wonder that strangers and uncircumcised and idol-worshippers have been converted and have entered into the promises of God, but Israel has not entered; and now I say unto thee, brother Paul, that in that hour when the people hanged Jesus whom thou preachest, that the Father, the God of all, who gave me the law, and Michael and all the angels and archangels, and Abraham and Isaac, and Jacob, and all the just wept over the Son of God hanging on the cross. In that hour all the saints attended on me looking (upon me) and they said to me: See, Moses, what men of thy people have done to the Son of God. Wherefore thou art blessed, Paul, and blessed the generation and race which believed in thy word.

49. When he had spoken thus far, there came other twelve, and seeing me said: Art thou Paul the glorified in heaven and on earth? And I answered and said: What are ye? The first answered and said: I am Esaias whom Manasses cut asunder with a wooden saw. And the second said likewise: I am Jeremias who was stoned by the children of Israel and slain. And the third said: I am Ezekiel whom the children of Israel dragged by the feet over a rock in a mountain till they knocked out my brains, and we endured all these toils, wishing to save the children of Israel: and I say unto thee that after the toils which they laid upon me, I cast myself on my face in the sight of the Lord praying for them, bending my knees until the second hour of the Lord's day, till Michael came and lifted me up from the earth. Blessed art thou, Paul, and blessed the nation which believed through thee.

And as these passed by, I saw another, beautiful of countenance, and I asked: Sir, Who is this? Who when he had seen me, rejoiced and said to me: This is Lot [3948] who was found just in Sodom. And approaching [3949] he saluted me and said: Blessed art thou, Paul, and blessed the generation to which thou didst minister. And I answered and said to him: Art thou Lot who wast found just in Sodom? And he said: I entertained angels, as travellers, and when they of the city wished to violate them, I offered them my two virgin daughters who had not yet known men, and gave them to them saying: use them as ye will, but only to these men ye shall do no evil; for this cause they entered under the roof of my house. For this cause, therefore, we ought to be confident and know that if anyone shall have done anything, God shall repay him manifold when they shall come to him. Blessed art thou, Paul, and blessed the nation which believed in thy word.

When, therefore, he had ceased talking to me, I saw another coming from a distance, very beautiful of countenance, and smiling, and his angels saying hymns: and I said to the angel who was with me: Has then each of the just an angel for companion? And he said to me: Each one of the saints has his own (angel) assisting him, and saying a hymn, and the one does not depart from the other. And I said: Who is this, Sir? And he said: This is Job. And approaching, he saluted me and said: Brother Paul, thou hast great praise with God and men. And I am Job, who laboured much for a period of thirty years from a plague in the blood; and verily in the beginning, the wounds which went forth from my body were like grains of wheat. But on the third day, they became as the foot of an ass; worms moreover which fell four digits in length: and on the third (day) the devil appeared and said to me: Say something against God and die. I said to him: If such be the will of God that I should remain under a plague all the time of my life till I die, I shall not cease from blessing the Lord, and I shall receive more reward. For I know that the labours of that world are nothing to the refreshment which is afterwards: for which cause blessed art thou, Paul, and blessed the nation which believed through thee.

50. When he had spoken thus far, another came calling from afar and saying: Blessed art thou, Paul, and blessed am I because I saw thee, the beloved of the Lord. And I asked the angel: Sir, who is this? And he answered and said unto me: This is Noe in the time of the deluge. And immediately we saluted each other: and greatly rejoicing he said to me: Thou art Paul the most beloved of God. And I asked him: Who art thou? And he said: I am Noe, who was in the time of the deluge. And I say to thee, Paul, that working for a hundred years, I made the ark, not putting off the tunic with which I was clad, nor did I cut the hair of my head. Till then also I cherished continence, not approaching my own wife: in those hundred years not a hair of my head grew in length, nor did my garments become soiled: and I besought men at all times saying: Repent, for a deluge of waters will come upon you. But they laughed at me, and mocked my words; and again they said to me: But this is the time of those who are able to play and sin freely, desiring her with whom it is possible to commit fornication frequently: for God does not regard this, and does not know what things are done by us men, and there is no flood of waters straightway coming upon this world. And they did not cease from their sins, till God destroyed all flesh which had the breath of life in it. Know then that God loveth one just man more than all the world of the impious. Wherefore, blessed art thou, Paul, and blessed is the nation which believes through thee.

51. And turning round, I saw other just ones coming from afar, and I asked the angel: Sir, who are those? And he answered me: These are Elias and Eliseus. [3950]And they saluted me: and I said to them: Who are ye? And one of them answered and said: I am Elias, the prophet of God; I am Elias who prayed, and because of my word, the heaven did not rain for three years and six months, on account of the unrighteousness of men. God is just and true, who doeth the will of his servants: for the angels often besought the Lord for rain, and he said: Be patient till my servant Elias shall pray and petition for this and I will send rain on the earth. [3951]

The End of the Vision of Saint Paul.

Footnotes

[3902] Theodosius the younger and Cynegius, Consuls, 388 a.d. [3903] The waters (not in Greek version); rivers in Syriac. [3904] The earth (not in Greek version, but in Syriac). [3905] Cf. Test. of Abraham, Rec. B, iv. [3906] Cf. Test. of Abraham, Rec. B, § 4. [3907] Cf. Test. of Abraham, Rec. A, § 12. [3908] Cf. Ascension of Isaiah ix. 9. [3909] And the sun. Not in Greek: Elias in Syriac. [3910] (Not in Syriac.) [3911] Cf. Rev. of Peter. 15. [3912] Cf. Enoch. [3913] Cf.Papias. ap. Iren. Hær. v. 33. 3, 4. [3914] (In Syriac, but not in Greek version.) [3915] The Greek has not the golden ship, the angels or the walls. They are given in the Syriac. [3916] Not in the Greek, but given in the Syriac. Cf. Genesis ii. 11 ff. [3917] Names not in the Greek. Isaiah, Jeremiah, Ezekiel, Moses and all the Prophets in the Syriac. [3918] Names not in the Greek or Syriac. [3919] Not in Greek, which here has the altar in the city and David. The Syriac is the same as the Latin. [3920] Not in the Greek. Cf. Ascension of Isaiah viii. 36. [3921] These letters are unintelligible. In the Greek version, the interpretation of Alleluia is given as thebel marematha, which is also unintelligible. In the Syriac the interpretation of Alleluia is correctly given. [3922] Not in Greek or Syriac. [3923] Not in the Greek or Syriac. [3924] The Greek has here thieves and slanderers. [3925] Passage probably corrupt. [3926] Not in the Greek but in the Syriac. [3927] Not in the Greek. The Syraic has simply those who trusted in their riches. [3928] Cf. Rev. of Peter, 27. [3929] Cf. Rev. of Peter, 31. [3930] Cf. Rev. of Peter, 29. [3931] Cf. Rev. of Peter, 24. Not in the Greek. The Syraic has darkness the torment of patriarchs, bishops, etc. [3932] Cf. Rev. of Peter xxi. 30. Not in Syriac. [3933] Cf. Rev. of Peter, 30. Not in the Greek. [3934] Not in the Greek. [3935] Not in the Greek. [3936] Cf. Rev. of Peter, 24. [3937] Cf. Rev. of Peter, 32. Not in the Greek. [3938] Not in the Greek. Whole section omitted in the Syriac. [3939] Cf. Rev. of Peter xxi. 23. [3940] Cf. Rev. of Peter, 26. [3941] Cf. Rev. of Peter. Fragments 4, 5. [3942] Not in the Greek. [3943] Not in the Greek. [3944] Cf. Rev. of Peter, 27. [3945] Not in the Greek. [3946] Cf. Esdras, Ante-Nicene Lib., vol. xvi., p. 469. [3947] Gabriel in the Greek version. [3948] Lot and Job, in the Syriac but not in the Greek. [3949] For adproprians read adpropinquans. [3950] Elias and Eliseus. Latin and Syriac. The Greek has Enoch and Elijah. [3951] The Latin version here breaks off abruptly, as does also the Greek. In the Syriac as translated by the Rev. J. Perkins, D.D. (cf. Journal of Sacred Literature, N. S., vi., 1865, p. 399), the narrative runs as follows: "And often the angels asked that he would give them rain, and he gave not, until I called upon him again; then he gave unto them. But blessed art thou, O Paul, that thy generation, and those thou teachest, are the sons of the Kingdom. And know thou, O Paul, that every man who believes through thee hath a great blessing, and a blessing is reserved for him." Then he departed from me. And the angel who was with me led me forth, and said unto me: "Lo, unto thee is given this mystery and revelation; as thou pleasest, make it known unto the sons of men." And I, Paul, returned unto myself, and I knew all that I had seen; and in life I had not rest that I might reveal this mystery, but I wrote it and deposited it under the ground and the foundation of a certain faithful man with whom I used to be, in Tarsus, a city of Cilicia. And when I was released from this life of time and stood before my Lord, thus said He unto me: "Paul, have we shown all these things unto thee, that thou shouldst deposit them under the foundation of a house? Then send, and disclose, concerning this Revelation that men may read it, and turn to the way of truth, that they also may not come to these bitter torments." Then follows the story of the discovery of the Revelation at Tarsus in the reign of Theodosius as given at the beginning of the Greek and Latin versions.

.

The Apocalypse of the Virgin.

Introduction.

The present translation of this Apocalypse [3952] is made from the text as published by Mr. M. R. James in Texts and Studies, ii., 3, from a ms. in the Bodleian Library, which he assigns to the eleventh century. The original he conjecturally assigns to the ninth century, and regards it as a late and clumsy compilation based on (1) the Assumption Legends and (2) the Apocalypse of Paul. Its main feature, intercession for the lost, it has in common with the Testament of Abraham, the Apocalypse of Paul, 4 Esdras, the Apocalypse of Baruch, the Apocalypse of Esdras and the Apocalypse of Sedrach. Parallels are pointed out in the notes.

Footnotes

[3952] In this Apocalypse and that of Sedrach which follows, the text is in many places so obviously corrupt that the translator cannot be confident that he has given the correct meaning of the original in all cases.--A.R.

.

The Apocalypse of the Holy Mother of God Concerning the Chastisements.

I. The all-holy mother of God was about to proceed to the Mount of Olives to pray; and praying to the Lord our God she said: In the name of the Father and the Son and the Holy Spirit; let the archangel Gabriel descend, that he may tell me concerning the chastisements and concerning things in heaven and on the earth and under the earth. And as she said the word the archangel Michael descended with the angels of the East and the West and angels of the South and the North, and they saluted the highly favoured one and said to her: Hail, reflection of the Father, hail dwelling of the Son, hail command of the Holy Spirit, hail firmament of the seven heavens, hail firmament of the eleven strongholds, hail worship of the angels, hail loftier than the prophets unto the throne of God. And the holy mother of God said to the angel: Hail Michael, commander-in-chief, the minister of the invisible Father, hail Michael, commander-in-chief, associate of my Son, hail Michael, commander-in-chief, most dread of the six-winged, hail Michael, commander-in-chief, who rules through all things and art worthy to stand beside the throne of the Lord, hail Michael, commander-in-chief, who art about to sound the trumpet and awaken those who have been asleep for ages: hail Michael, commander-in-chief, first of all unto the throne of God.

II. And having greeted all the angels in like manner, the highly favoured one prayed the commander-in-chief regarding the chastisements, saying: Tell to me all things on the earth. And the commander-in-chief said to her: If thou askest me, highly favoured one, I will tell thee. And the highly favoured one said to him: How many are the chastisements with which the race of man is chastised? And the archangel said to her: The chastisements are innumerable. And the highly favoured one said to him: Tell me the things in heaven and on the earth.

III. Then the commander-in-chief, Michael, commanded the Western angels that revelation should be made, and Hades opened, and she saw those who were chastised [3953] in Hades: and there lay there a multitude of men and women, and there was a great lamentation. And the highly favoured one asked the commander-in-chief: Who are these and what is their sin? And the commander-in-chief said: These, all holy, are those who did not worship the Father and the Son and the Holy Spirit and for this cause they are thus chastised here.

IV. And she saw in another place [3954] a great darkness: and the all holy said: What is this darkness and who are they who are being chastised? And the commander-in-chief said: Many souls are lying in this darkness. And the all holy one said: Let this darkness be taken away in order that I may see this chastisement also. And the commander-in-chief said to the highly favoured one: It is not possible, all holy, that thou shouldst see this chastisement also. And the angels guarding them answered and said: We have a command from the invisible Father that they shall not see the light till thy blessed Son shall shine forth. And plunged in grief the all holy lifted up her eyes to the angels touching the undefiled word of the Father, and said: In the name of the Father and the Son and the Holy Spirit let the darkness be taken away, that I may see this chastisement also. And straightway that darkness was lifted up and covered the seven heavens: and there lay a great multitude of both men and women, and there arose a great lamentation and a great cry began. And seeing them the all holy wept and said to them: What are ye doing, wretched ones? Who are ye? And how are ye found there? and there was no voice or hearkening. And the angels guarding them said: Why do ye not speak to the highly favoured one? And those who were under chastisement said to her: O highly favoured one, from eternity we see not the light, and we are not able to keep off that up there. And splashing pitch flowed down upon them: and seeing them the all holy wept. And again those who were being chastised said to her: How dost thou ask concerning us, holy lady, Mother of God? Thy blessed Son came to The earth and did not make enquiry concerning us, neither Abraham the patriarch, nor John the Baptist, nor Moses the great prophet, nor the Apostle Paul, and unto us their light shone not: and now, all holy Mother of God, the armour of the Christians, the bringer of great comfort on account of the Christians, how dost thou ask concerning us? Then the all holy Mother of God said to Michael, the commander-in-chief: What is their sin? And Michael, the commander-in-chief, said: These are they who did not believe in the Father and the Son and the Holy Spirit, and did not confess thee [3955] to be the Mother of God, and that the Lord Jesus Christ was born of thee and took flesh, and for this cause they are chastised there. And again weeping, the all holy Mother of God said to them: Why did ye so greatly err, wretched ones? Did ye not hear that the whole creation names my name? And having said these words the darkness fell over them as it was from the beginning.

V.And the commander-in-chief said: Whither wouldst thou go, highly favoured one? to the West or to the South? And the highly favoured answered: Let us go to the South. And immediately there appeared the cherubim and the seraphim and four hundred angels, and led out the highly favoured one to the South, where came out the river of fire, [3956] and there there lay a multitude of men and women, some up to the girdle, others up to the neck, and others up to the crown of the head: and seeing them the all holy Mother of God cried out with a loud voice to the commander-in-chief and said: Who are these, and what is their sin who stand in the fire up to the girdle? And the commander-in-chief said: These, all holy one, are they who inherited the curse of father and mother, and for this cause they are thus chastised here as accursed.

VI. And the all holy one said: And who are these standing in the fire up to the breasts? And the commander-in-chief said: These are whosoever cast off their wives and defiled them in adultery, and for this cause they are thus chastised here.

VII. And the all holy one said to the commander-in-chief: Who are these standing up to the neck in the flame of the fire? And the commander-in-chief said: These, all holy one, are whosoever ate of the flesh of men. And the all holy one said: And how is it possible for one man to eat of the flesh of another? And the commander-in-chief said: Listen, all holy one, and I will tell thee: These are they whosoever brought down their own children out of their own wombs and cast them out [3957] as food for dogs, and whosoever gave up their brothers in the presence of kings and governors, these ate the flesh of man, and for this cause they are thus chastised.

VIII. And the all holy one said: Who are these set in the fire up to the crown? And the commander-in-chief said: These, all holy one, are whosoever lay hold of the precious cross and swear to a lie: by the power of the cross of the Lord. The angels tremble and worship with fear, and men lay hold of it and swear to a lie and do not know what they testify: and for this cause they are thus chastised here.

IX. And in another place the all holy one saw a man hung by the feet, [3958] and worms devoured him. And she asked the commander-in-chief: Who is this and what is his sin? And the commander-in-chief said: This is he who took usury [3959] for his gold, and for this cause he is thus chastised here.

X. And she saw a woman hanging by her two ears, and all the beasts [3960] came out of her mouth and gnawed her in pieces: and the highly favoured one asked the commander-in-chief: Who is she, and what is her sin? And the commander-in-chief said: She is she who turned aside into strange houses and those of her neighbours and spoke evil words to make strife, and for that cause she is thus chastised here.

XI. And seeing these things the all holy Mother of God wept and said to the commander-in-chief: It were well for man that he had not been born. And the commander-in-chief said: Verily, all holy one, thou hast not seen the great chastisements. And the all holy one said to the commander-in-chief: Come, Michael, great commander-in-chief, and lead me that I may see all the chastisements. And the commander-in-chief said: Where dost thou wish, all holy one, that we should go? And the highly favoured one answered: To the West: and straightway the cherubim appeared and led the highly favoured to the West.

XII. And she saw a cloud full of fire and in it there was a [3961] multitude of men and women. And the all holy one said: What was their sin? And the commander-in-chief said: These, all holy one, are they who on the morning of the Lord's day sleep like the dead, and for that reason they are thus chastised here. And the all holy one said: If anyone cannot rise, what shall he do? And the commander-in-chief said: Listen, all holy one: if anyone's house is fastened on the four (sides?) and surrounds him and he cannot come out, he has forgiveness.

XIII. And she saw in another place burning benches of fire and on them sat a multitude of men and women and burned on them. And the all holy one asked: Who are these and what is their sin? And the commander-in-chief said: These, all holy one, are they who do not rise up to the presbyter when they enter into the church of God, and for this cause they are thus chastised here.

XIV. And the all holy one saw in another place an iron tree and it had branches of iron, and on it there hung a multitude of men and women by their tongues. [3962]And seeing them the all holy one wept, and asked the commander-in-chief saying: Who are these and what was their sin? And the commander-in-chief said: These are perjurers, blasphemers, slanderers, whosoever divided brothers from brothers. And the all holy one said: How is it possible to divide brothers from brothers? And the commander-in-chief said: Listen, all holy one, and I will tell thee about this: When some from among the nations desired to be baptised, he would say to them one word: Thou foul-feeding, unbelieving Gentile; because he thus blasphemed, he shall receive ceaseless retribution.

XV. And in another place the all holy one saw a man hanging from his four extremities, and from his nails blood gushed vehemently, and his tongue [3963] was tied in a flame of fire, and he was unable to groan and say the Kyrie eleïson me. And when she had seen him the all holy one wept and herself said the Kyrie eleïson thrice: and after the saying of the prayer, came the angel who had authority over the scourge and loosed the man's tongue: and the all holy one asked the commander-in-chief: Who is this wretched one who has this chastisement? And the commander-in-chief said: This, all holy one, is the steward who did not the will of God, but ate the things of the church and said: "He who ministers to the altar shall be nourished from the altar": [3964]and for this cause he is thus chastised here. And the all holy one said: Let it be unto him according to his faith. And again he tied his tongue.

XVI. And Michael, the commander-in-chief said: Come hither, all holy one, and I will show unto thee where the priests are chastised. And the all holy one came out and saw presbyters hanging by their twenty nails, and fire came out of their heads. And seeing them the all holy one asked the commander-in-chief: Who are these and what is their sin? And the commander-in-chief said: These, all holy one, are they who stand beside the throne of God, and when they sang of the body of our Lord Jesus Christ, the pearls fell out, and the awful throne of heaven shook and the footstool of our Lord Jesus Christ trembled, and they did not perceive it: and for this cause they are thus chastised here.

XVII. And the all holy one saw a man and a winged beast having three heads like flames of fire: the two heads were towards his eyes and the third head towards his mouth. And seeing him the all holy one asked the commander-in-chief: Who is this, that he cannot save himself from the mouth of the dragon? And the commander-in-chief said to her: This, all holy one, is the reader who does not practise in his own habits according to what is worthy of the holy Gospel: and for this cause he is thus chastised here.

XVIII. And the commander-in-chief said: Come hither, all holy one, and I will show thee where the angelic and archangelic form is chastised. She proceeded and saw [3965] them lying in the fire and the sleepless worm gnawed them: and the all holy one said: Who are these, and what is their sin? And the commander-in-chief said: These, all holy one, are they who possessed the archangelic and apostolic form: hearken, all holy one, concerning this: on earth they were called patriarchs and bishops, and they were not worthy of their name: on earth they heard `Bless (the Lord) ye saints,' and in heaven they were not called saints, because they did not act as bearers of the archangelic form: and for this cause they are thus chastised here.

XIX. And she saw women hanging by their nails, and a flame of fire came out of their mouth and burned them: and all the beasts [3966] coming out of the fire gnawed them to pieces, and groaning they cried out: Have pity on us, have pity, for we are chastised worse than all those who are under chastisement. And seeing them the all holy one wept, and asked the commander-in-chief, Michael: Who are these and what is their sin? And the commander-in-chief said: These are the wives of presbyters who did not honour the presbyters, but after the death of the presbyter took husbands, and for this cause they are thus chastised here.

XX. And the all holy one saw after the same manner also a deaconess hanging from a crag and a beast with two heads devoured her breasts. And the all holy one asked: What is her sin? And the commander-in-chief said: She, all holy one, is an archdeaconess who defiled her body in fornication, and for this cause she is thus chastised here.

XXI. And she saw other women hanging over the fire, and all the beasts devoured them. And the all holy one asked the commander-in-chief: Who are these and what is their sin? And he said: These are they who did not do the will of God, lovers of money and those who took interest [3967] on accounts, and the immodest.

XXII. And when she had heard these things the all holy one wept and said: Woe unto sinners. And the commander-in-chief said: Why dost thou lament, all holy one? Now verily thou hast not seen the great chastisements. And the highly favoured one said: Come, Michael, the great commander-in-chief of the powers above, tell me how I may see all the chastisements. And the commander-in-chief said: Where dost thou wish that we should go, all holy one? to the East or towards the left parts of Paradise? And the all holy one said: To the left parts of Paradise.

XXIII. And immediately when she had spoken, the cherubim and seraphim stood beside her and led the highly favoured one out to the left parts of Paradise. And behold, there was a great river, and the appearance of the river was blacker than pitch, and in it there were a multitude [3968] of men and women: it boiled like a furnace of forges, and its waves were like a wild sea over the sinners: and when the waves rose, they sank the sinners ten thousand cubits and they were unable to keep it off and say: Have mercy on us, thou just judge: for the sleepless worm devoured them, and there was no reckoning of the number of those who devoured them. And seeing the all holy Mother of God the angels [3969] who chastised them cried out with one voice: Holy is God who has compassion on account of the Mother of God: we give thee thanks, O Son of God, that from eternity we did not see the light, and to-day through the Mother of God we have seen the light: and again they shouted with one voice, saying: Hail, highly favoured Mother of God: Hail, lamp of the inaccessible light: Hail to thee also, Michael, the commander-in-chief, thou that art ambassador from the whole creation: for we, seeing the chastisement of sinners are greatly grieved. And the all holy one, when she saw the angels humbled on account of the sinners, lamented and said: Woe to sinners and their neighbours. And the all holy one said: Let us see the sinners. And the highly favoured one, coming with the archangel Michael and all the armies of the angels lifted up one voice saying: Lord have mercy. And after the making of the prayer earnestly, the wave of the river rested and the fiery waves grew calm, and the sinners appeared as a grain of mustard-seed: and seeing them the all holy one lamented and said: What is this river, and what are its waves? And the commander-in-chief said: This river is the outer fire, and those who are being tortured are the Jews who crucified our Lord Jesus Christ the Son of God, and who refused holy baptism, and those who commit fornication and sin against the sweet and passionless perfume of marriage, and he who debauches mother and daughter, and the poisoners and those who slay with the sword, and the women who strangle their offspring. And the all holy one said: According to their faith so be it unto them. And straightway the waves rose over the sinners and the darkness covered them. And the commander-in-chief said: Hearken, thou highly favoured one: if anyone shall be cast into this darkness, [3970] his remembrance shall never be in the sight of God. And the all holy Mother of God said: Woe to sinners, because the flame of the fire is everlasting.

XXIV. And the commander-in-chief said: Come hither, all holy one, and I will show unto thee the lake of fire: and see thou where the race of the Christians is chastised. [3971]And the all holy one proceeded and saw: and some she heard, but others she did not see: and she asked the commander-in-chief: Who are these, and what is their sin? And the commander-in-chief said: These, all holy one, are those who were baptised and arrayed under the oracle of Christ, but worked the works of the devil and wasted the time of their repentance: and for this cause they are thus chastised here.

XXV. And she said: I pray, one request will I make of thee, let me also be chastised with the Christians, because they are the children of my son. And the commander-in-chief said: Rest thou in Paradise, holy lady, Mother of God. And the all holy one said: I pray thee, move the fourteen firmaments and the seven heavens, and let us pray for the Christians that the Lord our God may hearken unto us and have mercy on them. [3972]And the commander-in-chief said: As the Lord God liveth, the great name, seven times a day and seven times a night, when we lead up the hymn of the Lord, we make remembrance for the sake of sinners, and the Lord accounts us as naught.

XXVI. And the all holy one said: I pray thee, commander-in-chief, command the armies of the angels and let them place me on the height of heaven and let me into the presence of the invisible Father. And immediately the commander-in-chief commanded, and the chariot of the cherubim and seraphim appeared, and they exalted the highly favoured one to the height of heaven and placed her in the presence of the invisible Father: And she stretched forth her hands to the undefiled throne of the Father and said: Have mercy, O Lord, on the Christian sinners, for I saw them being chastised and I cannot bear their complaint. Let me go forth and be chastised myself for the Christians. I do not pray, O Lord, for the unbelieving Jews, but for the Christians I entreat thy compassion. And there came a second voice from the invisible Father saying: How can I have mercy on them, when they did not have mercy on their own brothers? [3973]And the all holy one said: Lord, have mercy on the sinners: behold the chastisements, for every creature on the earth calls upon my name: and when the soul comes forth out of the body, it cries saying, "Holy Lady, Mother of God." Then the Lord said to her: Hearken, all holy Mother of God, if anyone names and calls upon thy name, I will not forsake him, either in heaven or on earth.

XXVII. And the all holy one said: Where is Moses? Where are all the prophets and fathers who never sinned? Where art thou, holy Paul of God? where is the holy Lord's Day, the boast of the Christians? where is the power of the precious and life-giving cross, which delivered Adam and Eve from the ancient curse? Then Michael and all the angels raised one voice saying: Lord, have mercy on the sinners. Then Moses also cried: Have mercy, Lord, on those to whom I gave thy law. Then John also called: Have mercy, Lord, on those to whom I gave thy Gospel. Then Paul cried: Have mercy, Lord, on those to whom I brought thy epistles in the Church. And the Lord God said: Hearken, all ye righteous: if according to the law which Moses gave, and according to the Gospel which John gave, and according to the epistles which Paul carried, they thus be judged. And they had nothing to say except, Have mercy, O just judge.

XXVIII. And the all holy Mother of God said: Have mercy, Lord, on the Christians, because they kept thy law and gave heed to thy gospel, but they were simple ones. Then the Lord said to her: Hearken, all holy one: if anyone did evil to them and they did not requite him the evil, thou sayest well that they attended to both my law and my gospel, but if he did not do them wrong and they requited him evil, how may I say that these are holy men? now they shall be rewarded according to their wrongdoing. Then all hearing the voice of the Lord had nothing to answer; and the all holy one, when she saw that the saints were at a loss, and their Lord did not hear, and his mercy was hidden from them, then the all holy one said: Where is Gabriel, who announced unto me the "Hail, thou that from eternity shalt conceive him who is without beginning like the Father," and now does not look upon sinners? Where is the great commander-in-chief? come hither, all ye saints whom God justified, and let us fall down in the presence of the invisible Father, in order that the Lord God may hear us, and have mercy on sinners. Then Michael, the commander-in-chief, and all the saints fell on their faces in the presence of the invisible Father, saying: Have mercy, Lord, on the Christian sinners.

XXIX. Then the Lord, seeing the prayer of the saints, had compassion and said: Go down, my beloved son, and because of the prayer of the saints let thy face shine on earth to sinners. Then the Lord came down from his undefiled throne: and when they saw Him, those who were under chastisement raised one voice saying: Have mercy on us, King of ages. Then the Lord of all things said: Hearken, all ye sinners and righteous men: I made paradise and made man after my image: but he transgressed, and for his own sins was delivered to death: but I did not suffer the works of my hands to be tyrannized over by the serpent: wherefore I bowed the heavens and came down and was born of Mary, the holy undefiled Mother of God, that I might set you free: I was baptised in Jordan in order that I might save the creature (nature) which had grown old under sin: I was nailed to the cross [3974] to free you from the ancient curse: I asked for water and ye gave me vinegar mingled with gall: I was laid in the grave: I trampled on the enemy: I raised up mine elect, and even thus ye would not hear me. But now, because [3975] of the prayer of my mother Mary, because she has wept much for your sake, and because of Michael my archangel, and because of the multitude of my saints, I grant you to have rest on the day of Pentecost to glorify the Father and the Son and the Holy Spirit.

XXX. Then all the angels and archangels, thrones, lordships, authorities, governments, powers, and the many-eyed cherubim and the six-winged seraphim and all the apostles and prophets and martyrs and all the saints raised one voice, saying: Glory to thee, O Lord: glory to thee, lover of men: glory to thee, King of ages: glory be to thy compassion: glory be to thy long suffering: glory be to thy unspeakable justice of judgment, because thou hast been long-suffering with sinners and impious men: Thine is it to pity and to save. To him be the glory and the power to the Father and to the Son and to the Holy Spirit for ever and ever. Amen.

Footnotes

[3953] Cf. Vision of Paul, 31. [3954] Rev. of Peter, 21. Paul, 37. [3955] Cf. Paul, 41. [3956] Cf. Paul, 31. [3957] Cf. Peter, Frag.; Paul, 40; Peter, 27. [3958] Cf. Peter, 24. [3959] Cf. Peter, 31; Paul, 37. [3960] Cf. Peter, Frag. 2. [3961] Cf. Peter, 25. [3962] Cf. Peter, 22. [3963] Cf. Peter, 29. [3964] Cf. Lev. x. 12 ff.; Num. xviii. 7 ff.. [3965] Cf. Peter, 27. [3966] Cf. Peter fr. ap. Clem. Alex. [3967] Cf. Peter, 31. [3968] Cf. Paul, 31. [3969] Cf. Peter, 23. [3970] Cf. Paul, 41. [3971] Cf. Esdras. Ante-Nicene Lib., vol. xvi., p. 473. [3972] Cf. Paul, 43. [3973] Cf. Esdras, l. c., pp. 469, 470. [3974] Cf. Paul, 44; Esdras, l. c., p. 470. [3975] Cf. Paul, 44.

.

The Apocalypse of Sedrach.

Introduction.

The translation is from Mr. M. R. James's text in Texts and Studies, ii. 3, p. 130ff., published from a fifteenth century ms. in the Bodleian Library. The original, Mr. James conjecturally assigns to the tenth or eleventh century. It is notable for its close resemblance in several passages to 4 Esdras, to the Greek original of which the author seems to have had direct access.

Like the Apocalypse of Esdras it deals with the subject of intercession for sinners and the reluctance of the seer to die. The parallel passages in 4 Esdras and the Apocalypse of Esdras are pointed out in the margin of the translation.

Chapter I. consists of a few lines from the beginning and end of a homily on love which appears in the ms. at the beginning of the Apocalypse, but which Mr. James regards as "quite unimportant and quite irrelevant."

The Apocalypse of Sedrach.

The Word of the holy and blessed Sedrach concerning love and concerning repentance and Orthodox Christians, and concerning the Second Coming of our Lord Jesus Christ. Lord give thy blessing.

I. Beloved, let us prefer nothing in honour except sincere love: for in many things we stumble every day and night and hour. And for this cause let us gain love, for it covereth a multitude of sins: for what is the profit, my children, if we have all things, and have not saving love...

O blessed love, supplier of all good things. Blessed is the man who has gained the true faith and sincere love, according as the Master said, there is no greater love than this that a man should lay down his life for his friend. Cf. John xv. 13.

II. And invisibly he received a voice in his ears: Come hither, Sedrach, since thou wishest and desirest to converse with God and ask of him that he may reveal unto thee whatever thou wishest to ask. And Sedrach said: What, Sir? And the voice said to him: I was sent to thee to raise thee here into heaven. And he said: I desired to speak mouth to mouth with God: I am not fit, Sir, to come into heaven. And stretching out his wings he took him up and he came into heaven to the very flame, and he set him as high as the third heaven, and in it stood the flame of the divinity.

III. And the Lord saith to him: Welcome, my beloved Sedrach: What suit hast thou against God who created thee, that thou saidst, I desired to speak face to face with God? Sedrach saith to him: [3976] Yea, verily, the son hath a suit with the Father: my Lord, why didst thou make the earth? The Lord saith to him: For man's sake. Sedrach saith: And why didst Thou make the sea? Why didst Thou scatter every good thing on the earth? The Lord saith to him: For man's sake. Sedrach saith to him: [3977]If thou didst these things, [3978] why wilt Thou destroy him? And the Lord said: Man is my work and the creature of my hands, and I discipline him as I find good.

IV. Sedrach saith to him: Chastisement and fire are thy discipline: they are bitter, my Lord: [3979]it were well for man if he had not been born: why then didst thou make him, my Lord? Why didst thou weary thine undefiled hands [3980] and create man, since thou didst not intend to have mercy on him? God saith to him: I made Adam the first creature and placed him in Paradise in the midst of the tree of life and said to him: Eat of all the fruits, but beware of the tree of life: for if thou eat of it, thou shalt die the death. But he transgressed my commandment, and being beguiled by the devil ate of the tree.

V. Sedrach saith to him: Of thy will Adam was beguiled, my Lord: Thou commandest thine [3981] angels to make approach to Adam, and the first of the angels himself transgressed thy commandment and did not make approach to him, and Thou didst banish him, because he transgressed thy commandment and did not make any approach to the work of thine hands: if thou lovedst man, why didst Thou not slay the devil, the worker of unrighteousness? Who is able to fight an invisible spirit? And he as a smoke enters into the hearts of men and teaches them every sin: he fights against thee, the immortal God, and what can wretched man then do to him? But have mercy, O Lord, and stop the chastisements: but if not, count me also with the sinners: if thou wilt have no mercy on the sinners, where are thy mercies, where is thy [3982] compassion, O Lord?

VI. God saith to him: Be it known unto thee that I ordered all things to be placable to him: I gave him understanding and made him the heir of heaven and earth, and I subjected all things to him, and every living thing flees from him and from before his face: but he, having received of mine, became alien, adulterous, and sinful: tell me, what father, having given his son his portion, when he takes his substance and leaves his father and goes away and becomes an alien and serves an alien, when the father sees that the son has deserted him, does not darken his heart, and does not the father go and take his substance and banish him from his glory because he deserted his father? And how have I, the wonderful and jealous God, given him everything, and he having received these things has become an adulterer and a sinner?

VII. Sedrach saith to him: Thou, O Lord, didst create man. Thou knewest of what sort of mind he was and of what sort of knowledge we are, and thou makest it a cause for chastisement: but cast him forth; for shall not I alone fill up the heavenly places? But if that is not to be so save man too, O Lord. He failed by thy will, wretched man. Why dost thou waste words on me, Sedrach? I created Adam and his wife and the sun and said: Behold each other how bright he is, and the wife of Adam is brighter in the beauty of the moon and he was the giver of her life. [3983]Sedrach saith: but of what profit are beauties if they die away into the earth? How didst thou say, O Lord, Thou shalt not return evil for evil? How is it, O Lord? the word of Thy divinity never lies, and why dost Thou retaliate on man? or dost thou not in so doing render evil for evil? I know that among the quadrupeds there is no other so wily and unreasonable as the mule. But we strike it with the bridle when we wish: and thou hast angels: send them forth to guard them, and when man inclines towards sin, to take hold of his foot and not let him go whither he would.

VIII. God saith to him: If I catch him by the foot, he will say, Thou hast given me no joy in the world. But I have left him to his own will because I loved him. Wherefore I sent forth my righteous angels to guard him night and day. Sedrach saith: [3984]I know, O Lord, that of all thy creatures Thou chiefly lovedst man, of the quadrupeds the sheep, of woods the olive, of fruits the vine, of flying things the bee, of rivers the Jordan, of cities Jerusalem. And all these man also loves, my Lord. God saith to Sedrach: I will ask thee one thing, Sedrach: if thou answerest me, then I may fitly help thee, even though thou hast tempted thy creator. Sedrach saith: Speak. [3985]The Lord God saith: Since I made all things, how many men were born and how many died, and how many are to die and how many hairs have they? Tell me, Sedrach, [3986] since the heaven was created and the earth, how many trees grew in the world, and how many fell, and how many are to fall, and how many are to arise, and how many leaves have they? Tell me, Sedrach, since I made the sea, how many waves arose and how many fell, and how many are to arise, and how many winds blow along the margin of the sea? Tell me, Sedrach, from the creation of the world of the æons, when the air rained, how many drops fell upon the world, and how many are to fall? And Sedrach said: Thou alone knowest all these things, O Lord; thou only understandest all these things: only, I pray thee, deliver man from chastisement, and I shall not be separated from our race.

IX. And God said to his only begotten Son: Go, [3987] take the soul of Sedrach my beloved, and place it in Paradise. The only begotten Son saith to Sedrach: Give me the trust which our Father deposited in the womb of thy mother in the holy tabernacle of thy body from a child. Sedrach saith: I will not give thee my soul. God saith to him: And wherefore was I sent to come hither, and thou pleadest against me? For I was commanded by my Father not to take thy soul with violence; but if not, (then) give me thy most greatly desired soul.

X. And Sedrach saith to God: And whence dost Thou intend to take my soul, and from which limb? And God saith to him: Dost thou not know that it is placed in the midst of thy lungs and thy heart and is dispersed into all thy limbs? It is brought up through the throat and gullet and the mouth and at whatever hour it is predestined to come forth, it is scattered, and brought together from the points of the nails and from all the limbs, and there is a great necessity that it should be separated from the body and parted from the heart. When Sedrach had heard all these things and had considered the memory of death he was greatly astounded, and Sedrach said to God: O Lord, give me a little respite that I may weep, for I have heard that tears are able to do much and much remedy comes to the lowly body of thy creature.

XI. And weeping and bewailing he began to say: O marvellous head of heavenly adornment: O radiant as the sun which shines on heaven and earth: thy hairs are known from Teman, thine eyes from Bosor, thine ears from thunder, thy tongue from a trumpet, and thy brain is a small creation, thy head the energy of the whole body: O friendly and most fair beloved by all, and now falling into the earth it must become forgotten. O hands, mild, fair-fingered, worn with toil by which the body is nourished: O hands, deftest of all, heaping up from all quarters ye made ready houses. O fingers adorned and decked with gold and silver (rings): and great worlds are led by the fingers: the three joints enfold the palms, and heap up beautiful things: and now ye must become aliens to the world. O feet, skilfully walking about, self-running, most swift, unconquerable: O knees, fitted together, because without you the body does not move: the feet run along with the sun and the moon in the night and in the day, heaping up all things, foods and drinks, and nourishing the body: O feet, most swift and fair runners, moving on the face of the earth, getting ready the house with every good thing: O feet which bear up the whole body, that run up to the temples, making repentance and calling on the saints, and now ye are to remain motionless. O head and hands and feet, until now I have kept you. O soul, what sent thee into the humble and wretched body? and now being separated from it, thou art going up where the Lord calleth thee, and the wretched body goes away to judgment. O body well-adorned, hair clothed with stars, head of heavenly adornment and dress: O face well-anointed, light-bringing eyes, voice trumpet-like, tongue placable, chin fairly adorned, hairs like the stars, head high as heaven, body decked out, light-bringing eyes that know all things--and now you shall fall into the earth and under the earth your beauty shall disappear.

XII. Christ saith to him: Stay, Sedrach; how long dost thou weep and groan? Paradise is opened to thee, and, dying, thou shalt live. Sedrach saith to him: Once more I will speak unto thee, O Lord: How long shall I live before I die? and do not disregard my prayer. The Lord saith to him: Speak, O Sedrach. Sedrach saith: If a man shall live eighty or ninety or an hundred years, and live these years in sin, and again shall turn, and the man live in repentance, in how many days dost thou forgive him his sins? God saith to him: If he shall live an hundred or eighty years and shall turn and repent for three years and do the fruit of righteousness, and death shall overtake him, I will not remember all his sins.

XIII. Sedrach saith to him: The three years are a long time, my Lord, lest death overtake him and he fulfil not his repentance: have mercy, Lord, on thine image and have compassion, for the three years are many. God saith to him: If a man live an hundred years and remember his death and confess before men and I find him, after a time I will forgive all his sins. Sedrach saith again: I will again beseech thy compassion for thy creature. The time is long lest death overtake him and snatch him suddenly. The Saviour saith to him: I will ask thee one word, Sedrach, my beloved, then thou shalt ask me in turn: if the man shall repent for forty days I will not remember all his sins which he did.

XIV. And Sedrach saith [3988] to the archangel Michael: Hearken to me, O powerful chief, and help thou me and be my envoy that God may have mercy on the world. And falling on their faces, they besought the Lord and said: O Lord, teach us how and by what sort of repentance and by what labour man shall be saved. God saith: By repentances, by intercessions, by liturgies, by tears in streams, in hot groanings. Dost thou not know that my prophet David was saved by tears, and the rest were saved in one moment? Thou knowest, Sedrach, that there are nations which have not the law and which do the works of the law: for if they are unbaptized and my divine spirit come unto them and they turn to my baptism, I also receive them with my righteous ones into Abraham's bosom. And there are some who have been baptized with my baptism and who have shared in my divine part and become reprobate in complete reprobation and will not repent: and I suffer them with much compassion and much pity and wealth [3989] in order that they may repent, but they do the things which my divinity hates, and did not hearken to the wise man asking (them), saying, we by no means justify a sinner. Dost thou not most certainly know that it is written: And those who repent never see chastisement? And they did not hearken to the Apostles or to my word in the Gospels, and they grieve my angels, and verily they do not attend to my messenger in the assemblies (for communion) and in my services, and they do not stand in my holy churches, but they stand and do not fall down and worship in fear and trembling, but boast things which I do not accept, or my holy angels.

XV. Sedrach saith to God: O Lord, Thou alone art sinless and very compassionate, having compassion and pity for sinners, but thy divinity said: I am not come to call the righteous but sinners to repentance. And the Lord said to Sedrach: Dost thou not know, Sedrach, that the thief was saved in one moment to repent? Dost thou not know that my apostle and evangelist was saved in one moment? "Peccatores enim non salvantur," for their hearts are like rotten stone: these are they who walk in impious ways and who shall be destroyed with Antichrist. Sedrach saith: O my Lord, Thou also saidst: My divine spirit entered into the nations which, not having the law, do the things of the law. So also the thief and the apostle and evangelist and the rest of those who have already got into thy Kingdom. O my Lord; so likewise do Thou pardon those who have sinned to the last: for life is very toilsome and there is no time for repentance.

XVI. The Lord saith to Sedrach: I made man in three stages: when he is young, I overlooked his stumblings as he was young: and again when he was a man I considered his purpose: and again when he grows old, I watch him till he repent. Sedrach saith: O Lord, Thou knowest and understandest all these things: but have sympathy for sinners. The Lord saith to him: Sedrach, my beloved, I promise to have sympathy and bring down the forty days to twenty: and whosoever shall remember thy name shall not see the place of chastisement, but shall be with the just in a place of refreshment and rest: and if anyone shall record this wonderful word his sins shall not be reckoned against him for ever and ever. [3990]And Sedrach saith: O Lord, and if anyone shall bring enlightenment to thy servant, save him, O Lord, from all evil. And Sedrach, the servant of the Lord, saith: Now take my soul, O Lord. And God took him and placed him in Paradise with all the saints. To whom be the glory and the power for ever and ever. Amen.

Footnotes

[3976] Cf. Esdras. Ante-Nicene Lib., xvi., 469. [3977] Cf. 4 Esdras viii. 15 ff. [3978] Cf. Esdras, Ante-Nicene Lib., xvi., p. 471. [3979] Cf. Esdras, Ante-Nicene Lib., vol. xvi., p. 469. [3980] Undefiled hands. Cf. Esdras, p. 469. [3981] Angels. Cf. Esdras, p. 470. [3982] Compassion. Cf. Esdras, p. 469. [3983] Passage corrupt; the above appears to be the best sense it admits of as it stands. [3984] Cf. iv. Esdras v. 23 ff. [3985] Cf. iv. Esdras iv. 4-11, v. 36. [3986] Cf. Esdras, p. 470. [3987] Cf.Apoc. of Esdras, in Ante-Nicene Lib., vol. xvi., p. 474, and Testament of Abraham, Rec. A., Chaps. vii. and xvi. [3988] Cf. Test. of Abraham, Rec. A. §§ xiv., xviii. [3989] Rom. ii. 4. [3990] Cf. Esdras, p. 476.


.

The Acts of Xanthippe and Polyxena.

Translated by

W. A. Craigie, M.A., B.A. (Oxon.)

Introduction.

The original Greek text of this work is edited for the first time in Text and Studies, Vol. II., No. 3 (1893), by Montague Rhodes James, M.A., from the only ms. known to him, a Paris one of the eleventh century. References to these Acts are not common in works dealing with the saints of the early church, and few writers seem to have known the work itself.

In substance the Acts are a religious novel, similar in form, and to some extent in matter, to the Greek romances by Achilles Tatius, Heliodorus, and others, and based upon the belief that St. Paul actually did visit Spain, according to the intention expressed by him in Romans xv. 24. The editor of the Greek text is inclined to assign its composition to about the middle of the third century, reasoning from its relations to the Acts of Paul, and those of other apostles, which its author apparently knew and made use of. Thus a knowledge of the Acts of Paul and Thecla may be inferred from c. xxvi., of the Acts of Peter from c. xxiv., and of those of Andrew from cc. xxviii.-xxxi.

The first and longest part of the story (from c. i. to xxi.) gives an account of the conversion of Xanthippe, wife of Probus, a man of rank in Spain. In this part the narrative is less prominent than the speeches and prayers, which are numerous, and of considerable length. With c. xxii. a new section of the story begins, of which no previous warning has been given except in the title, containing the adventures of Polyxena, the sister of Xanthippe, who is carried off in the latter's absence. The rest of the story is much more diversified than the early part, being full of incident and introducing a great variety of persons--the apostles Peter, Philip, and Andrew, an ass-driver, the Jewess Rebecca, a wicked prefect and his kind-hearted son, and finally Onesimus, who brings Polyxena back to Spain.

This difference in the character of the narrative in the two parts causes also some difference in the language, which in the earlier section is more diffuse and more difficult of exact translation than in the later one. The meaning of some words is also doubtful: those translated "lamp-stand" and "destroyer," towards the end of c. xxi., are so rendered in accordance with suggestions by his Exc. M. Gennadius, who also characterises the language of the text as full of errors.

Life and Conduct of the Holy Women, Xanthippe, Polyxena, and Rebecca.

I. When the blessed Paul was at Rome through the word of the Lord, it happened that a certain servant of a ruler of Spain came to Rome with letters of his master's, and heard the word of God from Paul, the truly golden and beautiful nightingale. This servant being greatly touched, and being unable to remain and be filled with the divine word because he was hastened by the letters, returned into Spain in great grief, and being unable to show his desire to any one, because his master was an idolater, he was always pained at heart and sighing greatly. Now this servant was honoured and faithful to his masters, and as time went past, the servant fell sick and grew lean of flesh, which his master perceiving said to him, What has happened to thee that thou art thus fallen together in countenance? The servant said, here is a great pain in my heart, and I can in no way find rest. His master said to him, And what is the pain that cannot receive healing from my chief physician? The servant said, While I was still in Rome, this pain and its recurring mishap made itself known to me. His master said, And knowest thou not of any who have fallen into this disease and been healed? The servant said, Yes, but where that physician is I know not, for I left him in Rome. So many as have been attended by that physician and have gone through the water m his hands, have received healing immediately. His master said, I ought not to grudge to send thee yet again to Rome, if perchance thou mightest obtain healing.

II. And while they spoke thus, behold his mistress, by name Xanthippe, overhearing these words, and learning of the teaching of Paul, said, What is the name of that physician, and what is the healing to ward off such a disease? The servant said to her, The calling upon a new name, and anointing with oil and washing with water. By this treatment I have seen many that had incurable pains receive healings. As he said this, the images of the idols that stood in the house began to be shaken and fall down. And his mistress beckoned to him, saying, Seest thou, brother, the images of the idols being shaken, how they cannot endure the power of the word? And his master, by name Probus, arose from his mid-day sleep with a very gloomy countenance, for the Devil had greatly disturbed him, because the knowledge of God had come into his house. And he questioned the servant of everything in order, and the servant having been seized by sickness by the foreknowledge of God, disclosed to him the life of man, and Xanthippe was incurable in her soul concerning this teaching. So Probus too was grieved for Xanthippe, because from that time she was wasting herself away with waking and abstinence and other austerities.

III. And Xanthippe going away to her couch and groaning, said, Woe is me, wretched one, lying in darkness, that I have not learned the name of the new teacher, that I might summon his prayer to help me, and what to say I know not. Shall I call upon him by the name of his God? but I cannot say, The God that is preached by such a one. Nevertheless I shall say thus by conjecture, O God, giving light in Hades, and guiding those in darkness, Lord of free men and kings, and preached by worthy servants in all the world, called upon as a brother by sinful men and quick to hear, to whom not even archangels can send up worthy songs of praise, who hast shown to me, humble and unworthy, the ever-living and abiding seed (though my ignorance permits me not to receive it), hasten also the things that concern me, Lord, since by thy will thou hast made thyself heard by me, and in thy compassion show me the proclamation of thy herald, that I may learn of him what is pleasing to thee. Yea, I beseech thee look upon my ignorance, O God, and enlighten me with the light of thy countenance, thou that never overlookest any of those that call upon thee in truth. Probus, her husband said to her, Why troublest thou thyself so much, lady, and dost not at all turn to sleep? Xanthippe said, I cannot sleep, for there is in me an incurable pain. Probus said to her, And what is thy pain or grief, O lady, that I am not sufficient to comfort thee? All that thou hast wished unto this day I have served thee in, and now what is it that thou hast, and dost not tell me? Xanthippe says to him, I beseech thee this thing only, my lord, permit me for a little and for this day only to sleep apart from thee. And Probus said to her, Be it as thou wilt, lady; only leave off thy groaning.

IV. Then entering into her bed-chamber alone, she spoke thus with tears, In what way, my God, I shall act, or what counsel I shall take, I know not. Shall I declare the thought that has come upon me? I fear the madness and disorder of the city. Shall I fly from this impious city? I fear the contrivance of the devil for seizing the sheep. Shall I await the mercy and swiftness of the Lord? Again I fear the untimely snatching away of life, for the death of sinners has no warning. Shall I depart and flee away to Rome? I fear the length of the journey, being unable to go on foot. But while I say these things by conjecture, constrained by my desire (for I cannot speak with surety), may I find pardon with thee, my God, and do thou fulfil my desire with excess of right words, and think me but worthy to hear thy preacher, for if I say, to see his face, I ask a great thing. Blessed is he that is found in the company of thy preachers, and is satisfied with their precious countenances. Blessed are they that are yoked under the preaching of thy commandments. Blessed are they that keep thy commandments; but where now, Lord, are thy mercies to our fathers, that we also may be their successors in love toward thee and heirs of faith. But behold now, Lord, I cannot find any one that has love for thee, that communing with him I might even a little refresh my soul. Speed therefore, Lord, to yoke me in desire for thee, and keep me under the shadow of thy wings, for thou alone art God, glorified to all eternity. Amen.

V. Therefore Xanthippe saying these words and others like them, groaned continually all the night, and Probus heard her and was greatly distressed, and arising from his couch when the morning came he went in to her, and seeing her eyes inflamed with tears, he said, Wherefore, lady, dost thou thus vex me, and wilt not tell me thy pain? Tell it me, that I may do whatever is pleasing to thee, and distress me not with thy trouble. Xanthippe says to him, Be of good cheer rather, my lord, and be not vexed, for my trouble shall not harm thee, but if I have found favour before thee, go forth now to the salutation, and allow me to indulge myself in it as I will, for it is not possible for man to take from me the insatiable pain. And listening to her he went out immediately to receive the salutations of the men of the city, for he was the great man among them, and was also known to Nero, the Emperor. And sitting down, great grief appeared in his countenance, and being asked the reason of his grief by the chief men of the city, he said to them that he had fallen into many and unfounded charges.

VI. And Xanthippe went out into the garden, that she might await there looking closely for certainty of her husband, and she saw the delight of the trees, and the various warbling of the birds, and said, groaning, O beauty of the world! for that which we hitherto thought to come of itself, we know now that all things are beautifully fashioned by the beautiful One. O power and invention of wisdom! for not only has he placed in men a thousand tongues, but also in birds he has distinguished various voices, as if from anthems and responses to receive sweet-voiced and heart-stirring hymns from his own works. O delightfulness of the air, declaring the inimitable creator! Who shall turn my sorrow into rejoicing? And again she said, God to whom praise is sung by all, give me peace and comfort. As she said these things, Probus also came up from the street to break his fast, and when he saw her countenance altered by tears, he began to pull out the hairs of his head, but he dared not speak to her then so as not to mingle other trouble with her trouble. So he went and fell upon his couch, and said, groaning, Alas, that I had not even the consolation of a child from her, but only acquire grief upon grief. Two years are not yet full since I was wedded to her, and already she meditates divorce.

VII. But Xanthippe was always keeping watch through the doors into the streets of the city, and the blessed Paul, the preacher and teacher and illuminator of the world, left Rome and came even into Spain by the fore-knowledge of God. And coming up to the gates of the city he stood and prayed, and crossing himself entered the city. When Xanthippe saw the blessed Paul walking quietly and equally, and adorned with all virtue and understanding, she was greatly delighted in him and her heart leaped continually, and as possessed with an unexpected joy she said with herself, Why does my heart beat vehemently at the sight of this man? Why is his walk quiet and equable, as of one who expects to take in his arms one that is pursued? Why is his countenance kindly, as of one that tends the sick? Why does he look so lovingly hither and thither, as one who desires to assist those who are seeking to flee from the mouths of dragons? Who shall tell me that this is one from the flock of preachers? If it were possible for me, I should wish to touch the hem of his garments, that I may behold his kindness and readiness to receive and sweet odour; for the servant had told her this also, that the hems of his garments had the odour of precious perfumes.

VIII. Now Probus heard her words, and straightway ran out by himself into the street, and laying hold of Paul's hand said to him, Man, who thou art I know not, but deign to enter into my house; perchance thou mayest be to me a cause of salvation. Paul said to him, It will be well with thee, son, after thy request! And they went in together to Xanthippe. When Xanthippe therefore saw the great Paul, the intellectual eyes of her heart were uncovered, and she read upon his forehead, having as it were golden seals, these words, Paul the Preacher of God. Then exulting and rejoicing she threw herself at his feet, and twisting her hair together she wiped his feet, saying, Welcome, O man of God, to us humble ones, that live as shadows among shadows. For thou hast looked upon those who were running into Hades as into something beautiful, who addressed the crooked serpent and destroyer as provider and protector, who were running into the dark Hades as to their father, those that were fashioned with a rational nature but have become like irrational creatures. Thou hast sought me, lowly one, having the sun of righteousness in my heart. Now the poison is stayed, when I have seen thy precious face. Now he that troubled me is flown away, when thy most beautiful counsel has appeared to me. Now I shall be considered worthy of repentance, when I have received the seal of the preacher of the Lord. Before now I have deemed many happy who met with you, but I say boldly that from this time forth I myself shall be called happy by others, because I have touched thy hem, because I have received thy prayers, because I have enjoyed thy sweet and honeyed teaching. Thou hast not hesitated to come to us, thou that fishest the dry land in thy course, and gatherest the fish that fall in thy way into the net of the kingdom of heaven.

IX. The great Paul said to her, Arise, daughter, and look not upon me as having been sought out of thy ignorance by my foresight. For Christ, the provider of the world, the searcher out of sinners and the lost, who has not only called to mind those upon earth, but also by his own presence has redeemed those in Hades, he himself has pitied thee, and sent me hither that he might visit and pity many others together with thee. For this mercy and visitation are not of us, but are his injunction and command, even as we also have received mercy and been saved by him. Probus hearing this was astonished at their words, for he was altogether ignorant of these things. But Paul by force raised up Xanthippe from his feet, and she running set a new gilded chair for Paul to sit down upon. The great Paul said to her, My daughter Xanthippe, do not thus, for ye have not yet accorded to the faith of Christ, but wait a little, till the Lord shall set in order what is necessary! Xanthippe said to Paul, Sayest thou this to try me, O preacher of God, or hast thou any foreknowledge? Paul said, No, daughter, but the devil, who hates the servants of God, sows wickedness in the hearts of his own servants, to oppose those that labour for Christ in preaching, for his wickedness has extended to the apostles and even to the Lord himself. Therefore it is fitting to approach the unbelievers gently and kindly! Xanthippe said to Paul, I beseech thee, if thou lovest thy servants, make prayer for Probus, and let me see if he that is hated by thee can work in him; let me see if he can even stand against thy prayer. And Paul rejoiced exceedingly at the words of her faith, and said to her, Believe me, daughter, that by his suggestion and working I have not passed a single hour without chains and blows. Xanthippe said to him, But thou sufferest these things by thy own free will, since thou hast not neglected thy preaching even to scourging, but this again I tell thee, that thy bonds shall be the defeat of the prompter, and thy humiliation their overthrow.

X. Now the report of his presence ran through the whole city and the country round about, for some of that city having been at Rome had seen the signs and wonders that were done by the blessed Paul, and came to see if this was he. Many therefore came into the house of Probus, and he began to be annoyed and to say, I will not suffer my house to be made an inn. Xanthippe knowing that the face of Probus had begun to be estranged, and that he spoke thus, was greatly distressed, saying, Alas, wretched me, that we are not thought fully worthy to keep this man in our house; for if Paul goes hence, the church also will be held elsewhere. Then Xanthippe, considering these matters, put her hand on the foot of Paul, and taking dust she called Probus to her, and placing her hand on his breast said, O Lord, my God, who hast sought out me, lowly one and ignorant of thee, send what is fitting into this heart. And Paul perceived her prayer, and made the sign of the cross, and for several days the people entered unhindered, and as many as had sick and vexed by unclean spirits brought them, and all were healed.

XI. And Xanthippe said to Paul, Teacher, my heart is greatly consumed because I have not as yet received baptism. And after this Probus being again moved by the devil, cast Paul out of the house and shut up Xanthippe in her chamber. Then one of the chief men, Philotheus by name, besought the great Paul to come into his house, but the great Paul was unwilling to do so, saying, Lest Probus trouble thy house on my account. Philotheus said to him, Nay, father, I am not at all subject to him, for in no other thing is he greater than me, except in rank, and that because the parents of Xanthippe are above me. But if Probus come to me, I am above him in riches and in war. Then Paul, the great apostle of the Lord, was persuaded, and went into the house of Philotheus the ex-prefect. All this was done by the Evil one that Xanthippe might receive holy baptism with tribulation, and be faint-hearted concerning the commandments of Christ.

XII. Xanthippe therefore, with tears, said to her servants, Have ye learned where Paul is gone to? They said, Yea, in the house of Philotheus the ex-prefect, and Xanthippe rejoiced greatly that Philotheus also believed, being able, as she said, to persuade Probus also. Then Probus called Xanthippe to supper, and when she consented not, Probus said, Think not that in bed also thou wilt keep away from me. But when he lay down to supper, Xanthippe bending her knees, prayed to the Lord, saying, Eternal and immortal God, that didst take dust from the ground, and didst not value it according to the nature of its creation, but didst call it the son of immortality, thou who didst come from the heart of the father to the heart of the earth for our sake, on whom the cherubim dare not fix their gaze, and for us wast hidden in the womb that by taking up thy abode in a mother thou mightest make good the offence of Eve. Thou that didst drink gall and vinegar, and wast pierced in the side by a spear, that thou mightest heal the wound given by the rib to Adam. For Eve being his rib wrought a blow for Adam, and through him for all the world. Thou that gavest a sleep without perception to the serpent, so that he might not know thy Incarnation, remember also my groaning and tears, and grant fulfilment to my sleep, [3994] and bring sleep upon Probus until I shall be deemed worthy of the gift of holy baptism, for I vehemently desire to obtain this, to the glory and praise of thy holy name.

XIII. But Probus, while still at supper, commanded the doors of their house to be secured by cruel and wicked soldiers, and having given these orders, he straightway fell asleep upon the couch. Then the servants came and announced this to Xanthippe that he might be awakened, but she said, Put out the lights, my children, and leave him thus. And in the first sleep, taking three hundred pieces of gold, she went to the doors, saying with herself, Perchance the porter will be persuaded by the amount of money. But he, being evil and froward, would not be persuaded to do this, and she, loosing also her girdle, which was set with precious stones and worth two hundred pieces of gold, gave it to him and went out saying, Lord, I win over my own slaves with money, that thy preacher Paul may not be oppressed by Probus. And Xanthippe went on to the house of Philotheus the ex-prefect, as to a great and incredible work, running and praising God. As she therefore passed through a certain place, the demons pursued her with fiery torches and lightnings, and she, turning, saw behind her this terrible sight, and being possessed with great fear said, What has happened to thee now, wretched soul? Thou hast been deprived of thy desire. Thou wast running to salvation, thou wast running to baptism, and thou hast fallen into the serpent and his ministers, and these things thy sins have prepared for thee. Speaking thus she was even fainting at heart from great despair, but the great Paul being forewarned by God of the assault of the demons, immediately stood beside her, being also preceded by a beautiful youth. And straightway the vision of the demons disappeared, and Paul said to her, Arise, daughter Xanthippe, and behold the Lord desired by thee, by whose flame the heavens are shaken and the deep is dried up, coming to thee and pitying and saving thee. Behold him that accepts thy prayers and straightway gives ear. See him coming in the shape of a man, and take courage against the demons. Then she rising from the ground said to him, Master, why hast thou left me solitary? Even now make haste to seal me, so that if death come upon me I may depart to him who is full of compassion and has no arrogance.

XIV. Therefore the great Paul straightway taking her hand, went into the house of Philotheus, and baptised her in the name of the Father and of the Son and the Holy Ghost. Then taking bread also he gave her the eucharist saying, Let this be to thee for a remission of sins and for a renewing of thy soul. Then the blessed Xanthippe, receiving the divine grace of holy baptism, returned to her own house, rejoicing and praising the Lord. The porter seeing her complained loudly in violent words, that her going out might be deemed to have been without his will if Probus should notice it; but he that gave her light along with Paul kept the whole house, together with Probus, in a deep sleep, and they did not hear his words at all. Then she went running into her bed-chamber, saying, What shall I say of thee, searcher out of sinners, who art most present with us in tribulations. Thy goodness does these things, since for the sake of man whom thou didst make thou didst go down even to death, for, however much man stir thee to anger many times, yet thou, Lord, pourest out thy mercies upon him. O depth of compassion and wealth of mercy; O immeasurable goodness and incomparable kindness; O treasure of good things, and giver of mercy, and enricher of all that believe in thee! If, therefore, one who loves thee say, Be near me, Lord, thou hast already anticipated him. If he say, I give thee thanks; hear my words, before they are spoken, thou understandest. And as for those that ask of thee, thou givest to each after his asking. Thy goodness seeks out those that know thee not, and thou runnest to sinners. O cheerful look, filling the ways of sinners with mercy; O excellent watching and exhortation of the ignorant! Who shall tell my lord Paul of the salvation that has now befallen me, that he might come and give words of thanksgiving for me to this protector of sinners? Come many and behold and know the Lord, who hates sin, but has mercy on sinners. Come, now, O Paul, preacher of God, for with thee even now I sit under instruction, and give words of thanksgiving for me, for I desire to keep silence, since human reason makes me afraid, lest I have not the grace of eloquence. I desire to keep silence, and am compelled to speak, for some one inflames and sweetens me within. If I say, I will shut my mouth, there is some one that murmurs in me. Shall I say a great thing? Is it not that teacher that is in Paul, without arrogance, filling the heavens, speaking within and waiting without, sitting on the throne with the father and stretched upon the cross by man. What, therefore, I shall do I know not. My worthless mind delights me, and is not unfolded to the end. Thou that hadst thy hands fixed with nails and thy side pierced with the spear, thou star out of Jacob and lion's whelp out of Judah, thou rod out of Jesse, and man and God out of Mary, thou invisible God in the bosom of the Father, and that canst not be looked upon by cherubim, and art mocked in Israel, glory be to thee, who didst appear on the earth and wast taken by the people, hung upon the tree and by the report of the wicked falsely said to be stolen, and that hast bought us all together.

XV. While she was still speaking thus, there appeared a cross on the eastern wall, and straightway there entered through it a beautiful youth, having round about him trembling rays, and under him an extended light, on which also he walked. And as he entered within, all the foundations of that house shook and sounded with a great trembling. Xanthippe seeing him cried out and fell to the ground as if dead; but he being pitiful and kind, changing immediately into the shape of Paul, raised her up, saying, Arise, Xanthippe, and fear not, for the servants of God are thus glorified. Then Xanthippe arising, gazed upon him, and thinking it to be Paul said, How art thou come in hither, preacher of God, seeing that I have given five hundred pieces of gold to the porter, and that although he is my slave, while thou hast no money? The Lord said to her, My servant Paul is richer than all wealth, for whatsoever treasure he acquires here he sends it before him into the kingdom of heaven, that departing thither he may rest in the unending and eternal rest. This is the treasure of Paul, thou and thy like. Then Xanthippe gazing upon him, desirous to say something, saw his face shining as the light; and being greatly amazed, and putting both her hands over her face she threw herself to the ground, and said, Hide thyself, Lord, from my bodily eyes and enlighten my understanding, for I know now who thou art. Thou art he whose precursor was the cross, the only begotten son of the Father alone above, and only son of the Virgin alone below. Thou art he who was pierced in the hands and who rent the rocks. Thou art he whom none other can carry except the bosom of the Father.

XVI. And as she spoke thus the Lord was again hidden from her, and Xanthippe, coming to herself, said, Woe is me wretched one, that no one has told me what is the gratitude of slaves towards their master. If Paul the preacher of the Lord were here, how could he give praise? But perchance in the face of such favors and gifts they are silent, possessed only with tears, for it is not possible worthily to praise any one according to his favour. Saying this she was seized with great faintness from lack of food, for having been strongly possessed with desire for Christ she had forgotten to take nourishment. Therefore, being greatly exhausted by abstinence and the vision and want of sleep and other austerities, she was unable to rise from the ground.

XVII. And Probus arose from his couch with a very gloomy countenance, for in his sleep he had seen a dream, and was greatly troubled concerning it. But the porter seeing him about to issue to the market-place, having his countenance thus troubled, was greatly afraid, Lest, said he, he know what has happened, and will miserably destroy me. Probus, however, having gone forth and signified to those in the market what was fitting for the day and season, speedily returned into the house, and said to his servants, Call me quickly the wise men Barandus and Gnosteas. When they were summoned he said to them, I have seen a very terrible vision, and what appeared in it is difficult for our power to interpret. This, however, do ye disclose to me, as being the most excellent of all the world. Expound it to me when I tell it you. Barandus says to him, If the vision can be interpreted by our wisdom, we shall explain it to thee, but if it be of the faith that is now spoken of we cannot expound it to thee, for it is of another wisdom and understanding. However, let our lord and master tell the dream, and let us see if there is any explanation for it. Probus says to Gnosteas, Wherefore answerest thou nothing? Gnosteas said, I have not heard the dream, and what can I say but whatever it may be, if it is by reason of Paul? Tell me now, and thou wilt find it so. Probus said, I thought I was standing in a certain unknown and strange country, and that there sat there an Ethiop king, who ruled over all the earth and seemed never to have any successor. There stood beside him multitudes of servants, and all hastened to destruction and had mastery far and wide. And when that Ethiop seemed to have gained his purpose, there arose a raven and standing above him croaked with a pitiful voice. And straightway there arose from the eastern parts an eagle, and seized his kingdom, and his power was made vain, and those standing by him fled to the eagle. Then that king strove against those that fled to the eagle, but the eagle carried it up into heaven, and, behold, there came a helper to those that fled to the eagle and left his staff to them. Then they laying hold of it were not overcome by the violence of that king. So many as ran to those who had the staff, he washed them in pure water, and they that were washed had power over his kingdom. And by that staff the enemies of the king were put to flight, therefore capable men laying hold of the staff turned to themselves great multitudes. And that king strove against them, and had no might at all, but he hindered many from believing in him that sent out the men into the world to bear witness, and for that reason many were grieved. Nevertheless, this one did not constrain any like the other, for he himself was ruler of all light. This then was the end.

XVIII. Then the wise Barandus said, By the grace of God I shall tell the things sent into the world by the Lord. The king whom thou sawest is the Devil, and the multitudes of his servants are the demons, and the throngs about him are they that worship the gods. Whereas he thought to have no successor, he looked not for the coming of Christ. The raven betokened the weakness of his kingdom, for the raven kept not obedience to the righteous Noah, but loved pitiful things. The eagle that arose and took away his kingdom and carried it up into heaven, and that there came a protector of those that fled to the eagle, having a staff, that is the Lord Jesus Christ, who left to them his staff, that is, his precious cross; and that he washed those that fled to him signifies the invulnerable breast-plate of baptism, and therefore they were not overcome. The capable men sent into the world with the cross are the preachers of God like Paul who is now with us, against whom that king has no power. This was made known to thee because even on those who are hard of belief God has compassion in some way. See therefore whether even thou wilt be able to injure Paul though thou desirest, for the mighty power that shields him has been shown thee by the Lord. Therefore, understand what has been said to thee by me, and serve not that king of darkness, for as thou sawest his kingdom vanish away, so shall all his servants perish with him. Come now, therefore, my Lord, let us go to Paul and receive baptism from him, lest Satan have mastery over us also. Probus said, Let us first go to Xanthippe and see whether she still lives, for behold there are twenty-nine days since she has tasted anything; for I saw her face in the evening, and it was as of one prepared to depart.

XIX. And as they went into the chamber, they heard her singing.

Praise the Lord ye sinners also, because he accepts your prayers also. Alleluia.

Praise the Lord ye that have despaired like me, for many are his mercies. Alleluia.

Praise him ye ungodly, because for you he was crucified. Alleluia.

Praise him ye that strive for the salvation of sinners, because God loves you. Alleluia.

Praise him, ye that rejoice at the calling of sinners, because ye are fellow-citizens with the saints. Alleluia.

As she said these words and more than these with tears, the wise men Barandus and Gnosteas opening the door entered and fell at her feet, saying, Pray for us lowly ones, O servant of Christ, that he may bring us also into thy number. But she said to them, Brethren, I am not Paul who remits sins, but neither is he far from you. Therefore fall not before my knees, but go to him, who is also more able to benefit you. Then they came running to the house of Philotheus to Paul, and found him teaching a great multitude. And Probus also came to hear Paul, and Xanthippe entered along with him to salute him, and coming near to Paul and bending her knees she did him reverence. Probus seeing this marvelled that her so proud spirit had changed to so great humility, for she sat beside the feet of Paul on the ground humbly and as one of the worthless. And Probus was greatly grieved, not yet attending to the hearing of the word, but was ever gazing and fixing his attention on Xanthippe.

XX. The great Paul was teaching thus, Let those that burn in the flesh observe lawful marriage, avoiding fornication, especially that with another's wife, and let those that are united keep to one another. Probus heard this teaching with delight, and said, O Paul, how excellently and wisely thou employest this teaching. Why then has Xanthippe withdrawn from me? And Paul said, My son Probus, they that foresee that the works of men shall be tried with fire, and that have always in their mind the inexorableness of death, cast out all desire that cleaves to the flesh. But woe when the desire shall judge him that desired, then he shall gnash his teeth to no effect and in vain, for the amendment of repentance is past. Hearing this Probus went up into his house marvelling, and tasted nothing that day, but went and lay down upon his bed. And about the third hour of the night he arose and said, Alas, how wretched was the day in which I was wedded to Xanthippe. Would that I had died and not seen her. Saying this he arose and said, I shall pray to the God of Paul. Perchance he will do to me also what is fitting, that I may not become a reproach in the world, being rejected by her. And straightway falling upon the ground he said, O God of Paul, if, as I have heard from Xanthippe, thou dost seek after the ignorant and turn back those that are astray, do to me also what is fitting; for thou art the king of life and death, as I have heard, and hast dominion over things in heaven and on earth and under the earth, and over all the thoughts and desires of men, and to thee alone belongs glory to all eternity. Amen.

XXI. Then Probus arising from the ground fell again upon the couch, and arising early he came to Paul, and finding him baptising many in the name of the life-giving Trinity, he said, My lord Paul, if only I were worthy to receive baptism, behold the hour. Paul said to him, Son, behold the water is ready for the cleansing of those that come to Christ. Therefore immediately taking off his garments, and Paul laying hold of him, he leapt into the water, saying, Jesus Christ, son of God, and everlasting God, let all my sins be taken away by this water. And Paul said, We baptise thee in the name of the Father and Son and Holy Ghost. After this he made him to receive the eucharist of Christ. Then Xanthippe, being greatly rejoiced, began in the house toward evening together with her husband to give good cheer to all those in the house, and to prepare a feast, and when they came, after giving orders for the supper to be magnificent she herself went up to the chamber. And behold on the stairs a demon coming in the likeness of one of the actors, and standing in a dark corner, was desirous to frighten and terrify Xanthippe. But she thinking it to be the actor that she ordinarily had, said in anger, Many a time have I said to him that I no longer care for toys, and he despises me as being a woman; and straightway seizing an iron lamp-stand, she hurled it at his face, and crushed all his features. Then the demon cried out, saying, O violence, from this destroyer even women have received power to strike us. But Xanthippe was greatly afraid.

XXII. After supper then Probus went forth to hear the word, but Xanthippe sitting in her bed-chamber was reading the prophets, her sister Polyxena lying upon the couch. Xanthippe loved Polyxena exceedingly, because she was younger than herself, and beautiful in appearance, and Probus also loved her greatly. And as Polyxena lay upon the couch she saw this dream, that a dragon, hideous in appearance, came and signified to her to come to him, and when she did not obey him to go to him, he came running and swallowed her. From fear of this the girl leapt up trembling, and Xanthippe running to her said, What has happened to thee, dearest, that thou hast leapt up thus suddenly? She for a long time was unable to speak; then coming to herself she said, Alas, my sister Xanthippe, what danger or tribulation awaits me, I know not; for I saw in my dream that a hideous dragon came and signed to me to go to him, and, when I would not go, he came running and swallowed me, beginning at my feet. While I was terrified at this, there suddenly spoke out of the air, in the light of the sun, a beautiful youth, whom I thought to be the brother of Paul, saying, Verily, thou hast no power. Who also took me by the hand and straightway drew me out of him, and straightway the dragon disappeared. And behold his hand was full of sweet odour as of balsam or aught else for fragrance. Xanthippe said to her, Truly thou must be greatly troubled, my sister Polyxena, but God has thee dear, seeing that he has shown thee strange and marvellous things. Therefore arise quickly in the morning and receive the holy baptism, and ask in the baptism to be delivered from the snares of the dragon.

XXIII. Xanthippe, having said this to Polyxena, and having made a cross of wood, went to Paul, but Polyxena remained alone in the bed-chamber, her nurse having gone together with Xanthippe. And about the middle of the night, a certain man, powerful in wealth and assistance, finding the doors open and using magical arts, entered within, desiring to carry away Polyxena. She discovering this fled into the mill, but the magicians led by the demons found her. And she, not finding any door to escape by, said, Alas that I am given over to this destroyer; for she had heard that he was at enmity with her suitor, and he did this to assail and vex him, being a man who was a robber and exceeding cruel. Therefore seizing her they went out of the city, dragging her to the sea. She looked round this way and that, but there was none to deliver her, and groaning she said, Alas, my sister Xanthippe, thou didst send seven hundred pieces of gold to Rome and buy books, that through them thou mightest prophesy by me; for this evening thou didst read, I looked to my right hand and beheld, but there was no one that knew me; flight perished from me and there is no one that seeketh out my soul. [3995]

XXIV. While she said these words, those that were dragging her away walked in haste, and coming to the shore they hired a ship and sailed for Babylonia, for he that carried her off had a brother there, a ruler of a district. But the wind blew against them, so that they could not proceed by reason of it, and as they were rowing on the sea, behold the great apostle of the Lord, Peter, was sailing past in a ship, being urged by a dream to go to Rome, because when Paul departed for Spain there had entered into Rome a certain deceiver and magician, Simon by name, and had broken up the church which Paul had established. And, behold, as he journeyed he heard a voice from heaven saying to him, Peter, to-morrow there will meet thee a ship coming from Spain; arise, therefore, and pray for the soul that is troubled in it. As soon therefore as Peter saw the ship, remembering the dream, he said, O Jesus, that hast care for the troubled, whom the tribulation of those in a strange land moves to compassion, whom the weeping of those in captivity made to come upon the earth, who givest us at all time whatsoever we desire, and never turnest away from our request, show now also pity and assistance to the soul that is tossed about in that ship, because thou, O Lord, pitiest at all time those in pain. The demons then, perceiving his prayer, said to the magicians, Avoid ye the course of that ship, for if we meet with it, we cannot move.

XXV. But the loving God taking care for Polyxena, the vessel arrived in Greece, the blessed Philip being there, and having come down to the shore by a vision, and there accompanied him also great multitudes of those who were being taught by him. And behold the vessel wherein was Polyxena appeared, terribly tossed about. And the blessed Philip said, Behold the vessel on account of which we came down here, in which there is a soul in trouble. When the vessel arrived and all had disembarked upon the dry land, they lay as half dead, because they had been greatly tossed about in the sea. But the apostle Philip ordered Polyxena to be lifted and taken to the place where he was lodging, and the rest to be looked to. But he that had carried off Polyxena, recovering from the disorder of the sea, was desirous to take her again, for Philip, having entrusted Polyxena to one of those that were taught by him, went on his way rejoicing. But he that had her said, She was committed to me by a holy man, and I cannot give her up to thee. He, however, giving no heed to him and finding there a kinsman of his, a nobleman, prepared for war, gathering eight thousand men. Polyxena, knowing this, went forth by night and departed, but he that had charge of Polyxena said, Taking the tunic of Philip, I shall go forth alone to meet them; but as he said this it was announced to him that the maid was not there. Then he, leaving all thought of the war, ran into the bed-chamber, and not finding the maid threw himself on the ground, saying, Woe is me, wretched one, that have become an enemy of Philip. What shall I answer him, when he asks the maiden from me? His servants came and said to him, Arise, our lord, from the ground, for the forces have surrounded thy house, and the maid cannot be found. He said, Leave me thus to die on her account. Perhaps, even by this, Philip the servant of Christ may be fully satisfied, since I shall be found despising his command. Then the servants, seeing that he heeded them not, took counsel to flee from the enemies, but again after a little, being moved by the foreknowledge of God, they said, It is not right for our master to die. Come, let us go forth to meet them, raising the sign of the cross. Then raising the precious cross they went forth, about thirty men, upon the enemy, and slew five thousand, and the rest fled. And they returned with victory to their master, praising God and saying, What God is so great as our God, who has not suffered his servant to be slain by the wicked? And coming upon their lord, still weeping, they said to him, Arise, lord, and weep not, for it befits it to be not as we will, but as the Lord wills.

XXVI. Polyxena, however, going out of the city, and not knowing by what way she should walk, found herself in desert places of the hills, and sitting down said thus with tears, Woe is me, outcast and captive, that I cannot find even a wild beast's den to rest in. Woe is me, left desolate, that not even Hades, that no one escapes, has devoured me. Woe is me, who at one time showed myself not even to my servants, and now display myself to demons. Woe is me, that I am now made manifest to all those by whom I disdained to be seen. Alas for me that was formerly devoted to idols; for this now even the mercy of God has passed me in silence. Whom, then, shall I call upon to help me? The God of Paul whom I have constantly offended? But who shall help me now? No one sees or heeds or hears my groaning. Verily I shall beseech Him that sees the hidden things, for who is more pitiful and compassionate than He who always keeps watch over the oppressed? But because my mouth is unclean and defiled, I dare not ask help from Him. Would that I were as one of the wild beasts that I might not know what captivity is. Would that I had been drowned in the sea; perhaps having received the divine baptism I should have gone where no one is made captive. What then shall I do, for death delays, and night has come on, and there is no help anywhere. Having said thus, she arose and began to walk onwards, and passing through a small defile she fell into a wood very thick and large, and finding there a hollow in a tree, which was the den of a lioness, she sat down there, for the lioness had gone forth for her food. And sitting down she said, O wretched begetting, O grievous hour in which I, unhappy one, came into this world; O mother that bore me, why, foreseeing my troubles and wanderings, didst thou name me Polyxena? Has any other ever fallen into such tribulations and misfortunes? Truly, my sister Xanthippe, didst thou read concerning me, unhappy one, saying, I have suffered affliction and been utterly bowed down (--Psalm xxxviii. 6). These words thou didst utter with grief, while I lay upon the couch, thinking not at all of my sorrows. On this account I have now come into the depths of evils, and pass the night in deserts like a wild beast. But the beasts live with others of their kind, while I am left solitary, as not being of one race with mankind.

XXVII. And as she was saying these words, and more than these, the morning dawned, and the lioness came from her hunting. Polyxena, seeing the wild beast, trembled and said, By the God of Paul, O wild beast, have compassion on me and tear me not until I receive baptism. And the wild beast, fearing the adjuration, immediately went away, and standing afar off gazed at her. And she said, Behold, the beast has obeyed me; I will also retire from its dwelling. And immediately she began to journey towards the east, and the beast went before her until she was come out of the wood. Then Polyxena said, What shall I give to thee in return, O beast? The God of Paul will repay thee this kindness; and the wild beast, hearing her prayer, immediately returned to its place. Then she, descending, found a public road, and standing on it wept, not knowing whither she should go, and though many went past, she turned to none of them, but said, Perchance the God of Paul will remember me, and whoever shall have pity upon me, to him will I go.

XXVIII. As she said this, Andrew, the apostle of the Lord, also came journeying to that place, and as he drew near to Polyxena he felt in his heart some commotion arising in himself. Standing, therefore, to pray, and folding his arms in the shape of the cross, he said, Lord Jesus Christ, partaker of light and knower of things hidden, from whom nothing on earth is hid, do unto me kindness and mercy, and make clear to me this commotion of heart, and calm my reason, thou that makest peace always with those that love peace. Then Polyxena ran to him, and Andrew, the apostle of the Lord, said to her, Approach me not, daughter, but tell me who and whence thou art. Polyxena said, My lord, I am a stranger here, but I see thy face is gracious, and thy words as the words of Paul, and I suppose thee to be of the same God. Andrew understood that she spoke of the apostle Paul, and said to her, And whence dost thou know of Paul? She said, From my own country, for I left him in Spain. Andrew said to her, And how happenest thou to be here, the country being far distant? She said, Because it was thus appointed for me, and came to pass; but I beseech thee and fall at thy feet, seal me, as Paul seals, by the baptism of regeneration, so that even I, lowly one, may be known by our God, for the kind God, seeing my tribulation and distress, sent thee to pity me. Andrew, the great apostle of the Lord, said to her, Let us go, daughter, where there is water.

XXIX. And when they had gone no long way, they came to a well most transparent and pure. And as the blessed Andrew stood to pray beside the well, behold a certain maiden named Rebecca, of the tribe of Israel, brought as a captive to that country, came to draw water at the well, and seeing the blessed Andrew, knew him by his appearance. For Rebecca said, This is the appearance of a Prophet, and this is one of the apostles. And bowing down to him she said, Have mercy on me, servant of the true God, who am captive and sold for the third time, who was once honored by prophets, and am now insulted by idolaters, and recall me, lowly one, thou that wast sent to call back many sinners. Andrew, the apostle of Christ, said, God will care for thee also, daughter, as well as for this stranger. Therefore, receive ye now baptism, and be ye as of one people, glorifying God always.

XXX. Therefore the apostle standing prayed, and, behold, the lioness came running, and stood gazing upon him. And Andrew the apostle of the Lord said, What then does this beast wish? The lioness opening her mouth spoke with a human voice, Andrew, apostle of Christ, the prayer of her, that stands on thy right hand, has overtaken me. Therefore confirm thou and instruct and admonish them in the right and true faith of Christ, for they greatly desire the name of the Lord. And, behold, the wonderful condescension of God, that even on irrational and untamable beasts he has poured out his mercy. The blessed Andrew weeping said, What shall I say or what shall I speak concerning thy mercy, O God, that thus thou at all times cleavest to the lowly, and takest care for those in ignorance, being without arrogance and full of mercy? And having completed the prayer he baptised the maidens in the name of the Father, Son and Holy Ghost. Then the lioness immediately set off to the mountain, and the Apostle Andrew said to the maidens, Be zealous, daughters, to be of good repute before God by living well in a strange land, and separate not from each other, and God, that is always present to those that call upon him, keep you in holiness, driving away from you the Evil One. And pray ye also for me. Polyxena said, We will follow thee whithersoever thou goest. The Apostle Andrew said, This was not made known to me by the Lord, daughters; therefore remain with peace, hoping in the Lord, and he will preserve you to the end.

XXXI. And Andrew went his way rejoicing and glorifying God. Then said Polyxena, Whither shall we go, sister? Rebecca said, Let us depart whither thou wilt, lest my mistress send and separate us. Polyxena said, Come, let us depart into the mountain to the lioness. Rebecca said, It is indeed better for us to live with wild beasts and perish of hunger than to be compelled by Greeks and idolaters to fall into the filth of marriage. So they began to journey, and, behold, by the providence of God, they met a man driving asses, who seeing them said, Ye are not of this country, and, as I see, ye wear not its dress. Command therefore of your servant to eat bread and receive one piece of silver that ye may remember your servant when ye buy bread. And he made haste and took the sacks off his asses and spread them on the ground, and made the maidens to sit upon them and said to them, Seeing that the wine which your servant carries is gathered by Greeks, tell me of what faith ye are, that thus we may taste of it. Polyxena said, We, brother, taste no wine, and are of the God of Paul. The ass-driver said. Is this God upon earth? Polyxena said to him, God is everywhere, both in heaven and on earth. The ass-driver, being desirous to learn clearly, said, Does this Paul then have the same God that is preached by Philip? Polyxena, learning that he was a Christian, said, Yea, brother, this is the God of all, whom Paul and Philip preach.

XXXII. The ass-driver hearing this wept unceasingly, and Polyxena said, Has then the providence of God overtaken thee, that thou weepest thus? The ass-driver said, If thou art desirous to learn wherefore I weep, hear the truth, for one ought not to grudge to tell the things of Christ. I was a disciple of Philip, the apostle of Christ, and seeing how all his thought was towards the poor, I took all that I had and sold it. And taking the price, I bought bread and wine, and divided them throughout the cities to those that had need, when therefore I had done this for some time in the neighbouring city, a certain maimed person cried out, saying (though it was not himself that spoke, but Satan through his mouth), I desire nothing, I take nothing from thee, because thou art a Christian. Then the whole city arose against me and sought to take me, but some ran one way and some another, while I go through their midst and no one sees me. And issuing from the city I gave praise and glory to God that thus I had been rewarded, and I prayed to my God that I should meet some one who knew his all-holy name, so that relating these things I might obtain relief. For the men of this country will not hear at all concerning Christ, being full of impiety and filled with wickedness. I exhort you therefore, take ye also one coin from me, and if it seem good, take ye rest also upon the asses. Polyxena said, Mayest thou obtain mercy from God, brother. But if thou wilt receive a full reward, save us as far as the sea, so that, if God wills, we may sail for Spain.

XXXIII. The ass-driver, as if commanded by the voice of God, eagerly receiving the maidens, went on his way rejoicing in the Lord. And he said to Polyxena, Alter thy appearance to that of a man, lest for thy beauty's sake some one snatch thee away from me. And coming to an inn, they stayed there, and on the morrow they went forward taking heed to the way. And behold there came past a certain prefect journeying to Greece, who seeing the maidens ordered Polyxena to be carried off on his chariot. Then the ass-driver followed, crying and saying, A prefect does violence to none. Why do ye this? Then they beat him and drove him away.

XXXIV. And he going on his way lamented, saying, Woe is me, wretched and abominable one. Woe is me that thought to do good, but now I have wrought mischief. Woe is me that my trouble and my running were unacceptable. Would that I had died before yesterday, that I might not have met with these maidens at all. But why troublest thou me, O wretched soul? Let us go to Philip the apostle of God. If there is not forgiveness for me, it is better for me to choose death in whatsoever fashion than to live with such evil and bitter conscience. So he went and found Philip the apostle of Christ, and said to him, O disciple and preacher of Christ, thus and thus it has happened to me and befallen me. Has my soul salvation? Philip the apostle of Christ said, Be not distressed concerning this, my son, it is impossible for them to be dishonoured, seeing that no one ever overcomes God; for this same Polyxena, when she first came from the sea, I entrusted to a certain brother, who also was greatly distressed because of her running away secretly from his house. Him also I persuaded not to grieve, for through her tribulation and wanderings many shall know God.

XXXV. The prefect therefore carried Polyxena to the city where he stayed, and ordered her to be shut up in a chamber. And one of the soldiers seized Rebecca, but the maid secretly escaping fled into the house of an old woman, who received the maiden kindly and entreated her well. And sitting down she wept, saying, Alas, my sister Polyxena, I wretched one did not think that anyone was oppressed like myself, but now I am persuaded and know that all my misfortunes and tribulations do not compare with one day of thine. And most grievous of all, behold I have been separated from thee and am again a captive, but do thou search for me even into the next world, my sister Polyxena. The old woman said to her, What ails thee, daughter, that thou weepest thus bitterly? Rebecca said, Suffer me, mother, to be distressed and to lament the great and incurable pain of my heart. The old woman greatly compassionating her wept exceedingly, for the maid had told her all that had happened to her, and how through Polyxena she had believed in Christ. So too Polyxena, shut up in the chamber, said, Woe is me, wretched one; alas for me miserable one; now I know clearly how the devil hates virginity, but O Lord Jesus Christ, God of all, since I dare not beseech thee of myself, I bring to thee the prayers of thy holy preacher Paul, that thou mayst not suffer my virginity to be destroyed by any one.

XXXVI. And as she was yet praying, the attendants came to lead her to the couch of the prefect. But Polyxena said to them, Brethren, make not haste to any one's destruction, for this time shall quickly pass away, and they that work together with the destroyers shall perish with them. Rather assist strangers, that ye be not found strangers to the angels of God. The men, being shamed by these words, went to the prefect and said, The maid from fear is seized with a violent fever. And the prefect said, Let her alone. And, behold, the son of the prefect came to Polyxena by night, and she seeing him was afraid, but the youth said to her, Fear not, girl. I seek not to be wedded with thee as the bridegroom of destruction, for I know from thy prayer that thou art the bride of the God of heaven. I know this God who is never overcome by any one, for a certain man of glorious countenance lately in Antioch preached this God, and a certain maid, whose name was Thecla, believing him followed him, and encountered dangers on account of her beauty, of whom I have heard that she was condemned to the wild beasts. I therefore continually gazed upon the man, and he having observed me said to me, God give heed to thee, my son. From that time therefore by the grace of Christ I have not gone into the sacrifices of idols, but sometimes feigning illness and sometimes involving myself in some business, my father said to me, Because thou hast no zeal for the sacrifices of the gods, therefore neither art thou in health, not being worthy of the gods. But I rejoiced, hearing that I was not worthy of the sacrifices to idols; and, by the grace of God, art thou come hither as a providence to me. Polyxena said, And what is the name of that man? The youth said, Paul is his name. Polyxena said, He is in my city. The youth said, Come then, girl, put on my appearance, and go down to the shore and wait me there; I having taken money will come quickly.

XXXVII. And one of the servants overhearing them told all this to the prefect, who being filled with great anger condemned them to be cast to the wild beasts. And when they were cast into the arena, a fierce lioness was let loose upon them, which ran and embraced the feet of Polyxena, and licked the soles of her feet. Then the prefect and all the city, seeing this fearful and wonderful sight, gave praise and glory to the merciful God, saying, Of a truth thou art, and he, that is named by Polyxena, alone is God, for the gods of the heathen are the works of men's hands, unable to save or assist any one. Let them perish now, both themselves and their makers. And the prefect straightway taking his son and Polyxena into the palace, heard from them in order the faith and religion in Christ without omission, and he and all in the city believed, and there was great joy and giving of glory to God. And Polyxena said to the prefect, Be of good cheer, my lord, for the man of God will quickly come, who will perfectly teach, exhort, instruct, and enlighten you in the knowledge of Christ. She however prepared in all haste to depart into Spain.

XXXVIII. And as I, Onesimus, was sailing into Spain to Paul, I received from the Lord a revelation saying to me, Onesimus, the vessel in which thou now art will land in the parts of Greece, and thou wilt find on the shore of the harbour two maids and one youth. Assist them and take them to Paul. When we reached this place according to the command of the Lord, we found the maids together with the youth seeking a vessel. When the maids saw us therefore, they knew that we were of the hope of Christ, and Polyxena running to us said, Verily the man of God cannot be concealed, for the grace and kindliness of his countenance makes him manifest. And when we sought to sail away, the sea was troubled by the providence of God. And there was with us a disciple of Paul, by name Lucius, capable in word to teach the city. Therefore we remained seven days, and God opened to that place a great door of faith, and twenty thousand believed, and there was great joy and rejoicing in all the city. And when the season was favourable for us to sail the prefect again constrained us, and we stayed another seven days, until all believed and rejoiced in the Lord.

XXXIX. Thus now by the foreknowledge of Christ, the prefect sent us away with supplies for the voyage, sending also his son with us. And when we had sailed twenty days, Polyxena was greatly exhausted, and we touched at a certain island for the sake of rest. And behold, certain fierce and hardened men, coming down to us and seeing Polyxena, prepared for battle; but by the grace of Christ our men defended Polyxena and vanquished them, although the strangers were more numerous and more powerful. Polyxena therefore fearing again to become a captive threw herself into the sea; but the pilot dragged her out, having suffered no harm. Then we embarked in the vessel and fled, for the places were rough and wooded, and we were afraid to remain, and in twelve days we arrived in Spain, by the grace of God.

XL. And Paul seeing us rejoiced greatly, and said, Welcome ye that have been troubled. And Polyxena, laying hold of his feet, said, It may be that this trouble came upon me because I would have blasphemed thee, but now I beseech and entreat that I may not again be delivered into such troubles and misfortunes. And Paul said, weeping, Thus must we be troubled, my daughter, that we may know our defender, Jesus Christ.

XLI. And while we were giving the letters of the brethren to Paul, one ran and told Xanthippe of the arrival of Polyxena. And she made haste and came to us, and seeing Polyxena, was overcome by an unspeakable joy and fell to the ground; but Polyxena embracing her and caressing her for a long time brought her back to life. Then Xanthippe said to her, I, my true sister Polyxena, went not forth at all for forty days, praying much for thee to the loving God, that thy virginity might not be taken away. And Paul, the preacher of God, said to me, Her virginity will not be taken away, and she will come quickly. And Probus said to me, It was assigned to her by God to be thus afflicted. Seest thou how by many devices God saves many? But now, my beloved sister, having unexpectedly seen thy face, now I shall willingly die.

XLII. Then he who had carried her away came up again and sought for Polyxena, but the great Paul persuaded him to refrain from her, and he also believed and was baptised by Paul, as also the suitor of Polyxena believed, and there was great joy in all that city of Spain for the recovery of Polyxena. From that time forward she left not at all the blessed Paul in her fear of temptations. These things then being thus, all rejoiced in the Lord, glorifying Father, Son and Holy Ghost, one God, to whom is glory and power, now and ever and to all eternity. Amen.

Footnotes

[3994] So the text; perhaps "prayer" ought to be read. [3995] Psalm 142. 4.

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The Narrative of Zosimus.

Translated by

W. A. Craigie, M.A., B.A. (Oxon.)

Introduction.

The Greek text of this work is printed for the first time in the same part of "Texts and Studies" as the Acts of Xanthippe and Polyxena. The sources for it are two manuscripts--one in Paris, belonging to the twelfth century, and the other in Oxford, dating from the fifteenth or sixteenth. The latter, however, only extends to the close of c. viii., the copy used by the scribe having been imperfect. There are versions of the work in Slavonic, Syriac, Ethiopic, and Arabic; in the former of these the Blessed Ones are called the Brachmani.

From two passages in the poems of Commodian (c. 250 a.d.) it would seem that the work was known in his day, and the canon of Nicephoras (c. 850 a.d.) places it among certain apocryphal books which are to be rejected. At the same time, it is doubtful whether, in its present form, it can be put as far back as the earlier of these dates.

It professes to be the account of a visit to the Makares, or Blessed Ones, given by a hermit, Zosimus, who was privileged to visit them. For forty years he had abstained from bread and wine and from seeing the face of man, always praying to be permitted to see the life of the Blessed. With the second chapter the narrative begins in the first person, and is continued in this up to c. xxi., just where the angels come to receive the soul of Zosimus, and the work is then finished off by one of the hermits who were present at his last moments.

While the style is inelegant and sometimes obscure, the matter of the book is very interesting, and shows considerable powers of imagination. The land of the Blessed is reached by means of a camel, which comes from the desert, and then by a storm of wind, which carries Zosimus along with it. He is addressed by the river to which he comes, as well as by the wall of cloud which rises above it, and is finally lifted across it by two trees. The origin of the Blessed Ones is noteworthy, as connecting the story with early literature on the Lost Tribes. They are the descendants of Rechab in the days of Jeremiah the prophet, who, for refusing to give up their observances, are cast into prison by the king. From this they are delivered by an angel, and brought to the place they now inhabit,--a level land covered with flowers,--a view of Paradise which continues all through the Middle Ages. The chapters (x.-xv.) in which the Blessed describe their life and death are of special merit, and form the best part of the whole. In striking contrast to its lofty tone is the appearance of Satan with his 1360 demons, whom Zosimus finally overcomes and drives away.

To the various accounts of the Earthly Paradise, the story of Zosimus forms an important addition; on these it may, either directly or indirectly, have had considerable influence, although the difficulty of assigning a definite date to it makes this very uncertain.

The Narrative of Zosimus Concerning the Life of the Blessed.

I. About that time there was in the desert a certain man named Zosimus, who for forty years ate no bread, and drank no wine, and saw not the face of man. This man was entreating God that he might see the way of life of the blessed, and behold an angel of the Lord was sent saying to him, Zosimus, man of God, behold I am sent by the Most High, the God of all, to tell thee that thou shalt journey to the blessed, but shalt not dwell with them. But exalt not thy heart, saying, For forty years I have not eaten bread, for the word of God is more than bread, and the spirit of God is more than wine. And as for thy saying, I have not seen the face of man, behold the face of the great king is nigh thee. Zosimus said, I know that the Lord can do whatsoever he will. The angel said to him, Know this also, that thou art not worthy of one of their delights, but arise and set out.

II. And I, Zosimus, issuing from my cave with God leading me, set out not knowing which way I went, and after I had travelled forty days my spirit grew faint and my body failed, and being exhausted I sat down, and continued praying in that place for three days. And, behold, there came a beast from the desert, whose name is the camel, and placing its knees on the ground, it received me upon its neck and went into the desert and set me down. There there was much howling of wild beasts, and gnashing of teeth, and deadly poison. And becoming afraid, I prayed to the Lord, and there came in that place a great earthquake with noise, and a storm of wind blew and lifted me from the earth, and exalted me on its wing, and I was praying and journeying till it set me upon a place beside a river, and the name of the river is Eumeles. And behold when I desired to cross the river, some one cried as if from the water, saying, Zosimus, man of God, thou canst not pass through me, for no man can divide my waters: but look up from the waters to the heaven. And looking up I saw a wall of cloud stretching from the waters to the heaven, and the cloud said, Zosimus, man of God, through me no bird passes out of this world, nor breath of wind, nor the sun itself, nor can the tempter in this world pass through me.

III. And I was astonished at these words, and at the voice that spake these things to me. And as I prayed, behold two trees sprang up out of the earth, fair and beautiful, laden with fragrant fruits. And the tree on this side bent down and received me on its top, and was lifted up exceedingly above the middle of the river, and the other tree met me and received me in its branches and bending down set me on the ground; and both trees were lifted up and set me away from the river on the other side. In that place I rested three days, and arising again I went forward, whither I knew not, and that place was filled with much fragrance, and there was no mountain on either hand, but the place was level and flowery, all crowned with garlands, and all the land beautiful.

IV. And I saw there a naked man sitting, and said in myself, Surely this is not the tempter. And I remembered the voice of the cloud that it said to me, Not even the tempter in this world passes through me. And thus taking courage I said to him, Hail, brother. And he answering said to me, The grace of my God be with thee. Again I said to him, Tell me, man of God, who thou art? He answered and said to me, Who art thou rather? And I answered and told him all concerning myself, and that I had prayed to God and he had brought me into that place. He answered and said to me, I also know that thou art a man of God, for if not, thou couldst not have passed through the cloud and the river and the air. For the breadth of the river is about thirty thousand paces, and the cloud reaches to heaven, and the depth of the river to the abyss.

V. And having ended this discourse the man spoke again, Hast thou come hither out of the vanity of the world? I said to him, Wherefore art thou naked? He said, How knowest thou that I am naked? Thou wearest skins of the cattle of the earth, that decay together with thy body, but look up to the height of heaven and behold of what nature my clothing is. And looking up into heaven I saw his face as the face of an angel, and his clothing as lightning, which passes from the east to the west, and I was greatly afraid, thinking that it was the son of God, and trembled, falling upon the ground. And giving me his hand he raised me up, saying, Arise, I also am one of the blessed. Come with me, that I may lead thee to the elders. And laying hold of my hand he walked about with me and led me toward a certain crowd, and there were in that crowd elders like sons of God, and young men were standing beside the elders. And as I came near to them, they said, This man has come hither out of the vanity of the world; come, let us beseech the Lord and he will reveal to us this mystery. Surely the end is not at hand, that the man of vanity is come hither? Then they arose and besought the Lord with one accord, and behold two angels came down from heaven and said, Fear not the man, for God has sent him, that he may remain seven days and learn your ways of life, and then he shall go forth and depart to his own place. The angels of God having said this ascended into heaven before our eyes.

VI. Then the elders of the blessed gave me over to one of the attendants, saying, Keep him for seven days. So the attendant receiving me led me to his cave, and we sat under a tree partaking of food. For from the sixth hour even to the sixth, then we ate, and the water came out from the root of the tree sweeter than honey, and we drank our fill, and again the water sank down into its place. And all the country of those there heard of me, that there had come thither a man out of the vanity of the world, and all the country was stirred up, and they came to see me because it seemed strange to them. Therefore they were asking me all things and I was answering them, and I became faint in spirit and in body, and besought the man of God that served me, and said, I beseech thee, brother, if any come to see me, tell them He is not here, so that I may rest a little. And the man of God cried out saying, Woe is me, that the story of Adam is summed up in me, for Satan deceived him through Eve, and this man by his flattery desires to make me a liar while he is here. Take me away from hence, for I shall flee from the place. For behold he wishes to sow in me seeds of the world of vanity. And all the multitude and the elders rose up against me, and said, Depart from us, man; we know not whence thou art come to us. But I lamented with great lamentation, and my senses left me, and I cried out to the elders, saying, Forgive me, my lords, and the elders stilled them and made quietness. Then I related to them all from the beginning till that time, and said, I besought the Lord to come to you, and he deemed me worthy. And the elders said, And now what wilt thou we should do to thee? I said to them, I desire to learn of you your way of life.

VII. And they rejoiced with great joy, and taking up tables of stone they wrote on them with their nails, thus, Hear, ye sons of men, hear ye us who are become blessed, that we also are of you; for when the prophet Jeremiah proclaimed that the city of Jerusalem should be delivered into the hands of the destroyers, he rent his garments, and put sackcloth upon his loins, and sprinkled dust upon his head, and took earth upon his bed, and told all the people to turn from their wicked way. And our father Rechab, the son of Aminadab, heard him and said to us, Ye sons and daughters of Rechab, hearken to your father, and put off your garments from your body, and drink no vessel of wine, and eat no bread from the fire, and drink not strong drink and honey until the Lord hear your entreaty. And we said, All that he has commanded us we shall do and hearken. So we cast away our clothing from our bodies, and we ate no bread from the fire, and drank no vessel of wine nor honey nor strong drink, and we lamented with a great lamentation and besought the Lord, and he heard our prayer and turned away his anger from the city of Jerusalem, and there came to the city of Jerusalem mercy from the Lord, and he pitied its people, and turned away his deadly anger.

VIII. And after these things the king of the city of Jerusalem died, and there arose another king. And all the people gathered to him and informed him concerning us, and said, There are certain of thy people, who have changed their way from us. Therefore the king summoned them, and asked them wherefore they had done this; and he sent for us and asked, Who are ye and of what worship and of what country? And we said to him, We are the sons of thy servant, and our father is Rechab the son of Jonadab, and when Jeremiah the prophet preached in the days of thy father the king, he proclaimed death to the city of Jerusalem, saying, Yet three days and all the city shall be put to death. And the king thy father hearing this repented of his sins, and issued a command to all to turn aside from their wicked way. And our father thy servant hearing it charged us, saying, Drink no vessel of wine, and eat no bread from the fire, until the Lord shall hear your entreaty. And we hearkened to the commandment of our father, and made naked our bodies, we drank no wine and ate no bread, and we prayed to the Lord for the city of Jerusalem, and the Lord pitied his people and turned away his anger, and we saw it and our soul was rejoiced, and we said, It is good for us to be so.

IX. And the king said to us, Ye have done well. Now therefore mingle with my people, and eat bread and drink wine, and glorify your Lord, and ye shall be serving God and the king. But we said, We will not disobey God. Then the king was enraged and set us in prison, and we passed that night there. And behold a light shone in the building, and an angel uncovered the prison and laid hold of the crowns of our heads, and took us out of the prison, and set us beside the water of the river, and said to us, Whithersoever the water goes, go ye also. And we travelled with the water and with the angel. When therefore he had brought us to this place, the river was dried up and the water was swallowed up by the abyss, and he made a wall round this country, and there came a wall of cloud, and shadowed above the water; and he did not scatter us over all the earth, but gave to us this country.

X. Hear, ye sons of men, hear the way of life of the blessed. For God placed us in this land, for we are holy but not immortal. For the earth produces most fragrant fruit, and out of the trunks of the trees comes water sweeter than honey, and these are our food and drink. We are also praying night and day, and this is all our occupation. Hear, ye sons of men; with us there is no vine, nor ploughed field, nor works of wood or iron, nor have we any house or building, nor fire nor sword, nor iron wrought or unwrought, nor silver nor gold, nor air too heavy or too keen. Neither do any of us take to themselves wives, except for so long as to beget two children, and after they have produced two children they withdraw from each other and continue in chastity, not knowing that they were ever in the intercourse of marriage, but being in virginity as from the beginning. And the one child remains for marriage, and the other for virginity.

XI. And there is no count of time, neither weeks nor months nor years, for all our day is one day. In our caves lie the leaves of trees, and this is our couch under the trees. But we are not naked of body, as ye wrongly imagine, for we have the garment of immortality and are not ashamed of each other. At the sixth hour of every day we eat, for the fruit of the tree falls of itself at the sixth hour, and we eat and drink our fill, and again the water sinks into its place. We also know you who are there in the world, and who are in sins, and your works, for every day the angels of the Lord come and tell them to us, and the number of your years. But we pray for you to the Lord, because we also are of you and of your race, except that God has chosen us, and has set us in this place without sin. And the angels of God dwell with us every day, and tell us all things concerning you, and we rejoice with the angels over the works of the just, but over the works of sinners we mourn and lament, praying to the Lord that he may cease from his anger and spare your offences.

XII. But when the time of the forty days comes, all the trees cease from their fruits, and the manna that he gave to our fathers rains down from heaven, and the manna is sweeter than honey. Thus we know that the season of the year is changed. But when the time of the holy passover comes, then again the trees put forth fragrant fruit, and thus we know that it is the beginning of the year. But the feast of the resurrection of the Lord is performed with much watching, for we continue watching for three days and three nights.

XIII. We know also the time of our end, for we have no torment nor disease nor pain in our bodies, nor exhaustion nor weakness, but peace and great patience and love. For our soul is not troubled by the angels to go forth, for the angels rejoice when they receive our souls, and the souls also rejoice with the angels when they behold them; as a bride receives the bridegroom, so our soul receives the announcement of the holy angels, saying nothing more than only this, The Lord calls thee. Then the soul quits the body and goes to the angels, and the angels seeing the soul coming forth spotless rejoice, and spreading out their robes receive it. Then the angels call it blessed, saying, Blessed art then, O soul, because the will of the Lord is fulfilled in thee.

XIV. The time of our life is this. If one quits the body in his youth, the days of his life here are three hundred and sixty years, and he that quits the body in old age, the days of his life here are six hundred and eighty-eight years. And the day of our completion is made known to us by the angels, and when the angels of God come to take us, we go with them, and the elders, seeing the angels, gather together all the people and we depart together with the angels, singing psalms, until the angels arrive at the place of our abode. And because we have no tools, the angels of God themselves make the grave for our body, and thus he that is called by God goes down, and all salute him from small to great, sending him on his way and bidding him farewell. Then the soul quits the body and the angels receive it, but we see the shape of the soul as a shape of light, perfect in all the body apart from the distinction of male and female.

XV. Then the angels taking it up sing a song and hymn, making melody to God, and again other troops of angels come in haste to meet them, saluting the soul that is coming and entering into the firmaments. And when it has come to the place where it is to worship God, the son of God himself, together with the angels, receives the soul of the blessed one and bears it to the undefiled father of the ages, and again, when the angels sing above, we being below listen to them, and again we sing and they listen in heaven above, and thus between us and the angels there arises a giving of praise in hymns. But when the soul of the blessed one, falling upon its face, worships the Lord, then we also falling down worship the Lord in that same hour, and when the Lord raises it up then we also arise; and when it goes to its appointed place, we also go into the church, fulfilling the eucharist of the Lord.

Having written these things, and all the life of the blessed, we gave them to our brother Zosimus, and escorted him as far as the place of trees beside the river Eumeles.

XVI. And I, Zosimus, besought again the blessed ones to make entreaty for me to the Lord that the trees might receive me to take me across. And they all cried to the Lord and said, O God that hast shown us thy marvels and hast made thy servant Zosimus to come to us out of the world of vanity, set him again in his own place with peace, and command these trees to bow down and take up thy servant and set him on the further side. And as they finished their prayer, the trees straightway bent down before them, and received me as on the second day before; and being set on the other side of the river I cried with a loud voice and said, Men of righteousness, who are brothers of the holy angels, grant me your prayer in peace, for behold I depart from you. And making prayer they all cried out, saying, Peace, peace be with you, brother.

XVII. Then I prayed to the Lord, and there came to me a storm of wind, and received me upon its wings, and carried me to the place where it found me sitting, and left me there in peace. And raising its voice the wind said to me, Blessed art thou, Zosimus, that thou hast been numbered with the blessed. And the beast from the desert, whose name is the camel, came and received me upon its neck and carried me eighty and five stations, and set me in the place where it found me praying, and left me in peace, crying and saying, Blessed art thou, Zosimus, that thou hast been numbered with the blessed.

XVIII. But seeing me thus praised, Satan desired to tempt me and throw his dart at me from his station, but an angel of God came and said to me, Zosimus, behold Satan is coming to tempt thee, but the Lord will fight for thee, for the glory of thy faith must bind [3996] Satan. And an angel of God appeared, crying and saying, Welcome, blessed one of Christ. Come and I shall lead thee to the cave that is the dwelling-place of thy body, for thy cave shall be a testimony of the desert, a healing of the sick that come to it, a place of trial and touch-stone of demons. And laying hold of my hand he strengthened me, and led me for forty days to the cave where I had dwelt. And there was there a table of righteousness, and I spent the night with the angels of God. And I placed the tablets that were given me by the holy blessed ones on the step of the altar in my cave.

XIX. And, behold, when the angels of God ascended, the Devil came, having a fierce shape, and possessed with anger and gall, and said to me, I knew that God would do with thee as with the blessed ones, and that they shall be free from sin and be above the angels, and therefore I brought in an evil design, and entered into the vessel of the serpent, an evil-doer added to evil-doer. And by this I made the first man Adam to transgress and taste of the tree of life, since God had commanded him not to eat of it, that he might remain equal in glory to God and the holy angels; and thou again hast gone and brought this commandment, but now that they may not be without sin, I shall show thee how I shall destroy thee and all those that receive this commandment, so that they may not be without sin, and the book that thou hast brought.

XX. Saying these things the Devil departed from me, and after eight days he brought with him one thousand three hundred and sixty demons, and dragged me from the cave as I prayed, and they beat me, tossing me about between them, for forty days. And after the forty days the devil lamented before me and said, Woe is me that through one man I have lost the world, for he has vanquished me by his prayer. And he began to run from me, but I laying hold of him stayed him and said, Thou shalt not run away and flee from me until thou swearest to me never again to tempt man. And lamenting with great and violent lamentation he swore to me by the firmament of heaven, So long as thy dwelling is here, and after thee, I will not come upon this place. Then I let him go, sending him and the demons with him into eternal fire. Then the angel came, who had companied with me at the table, and led me into my cave with great glory.

XXI. After this I lived thirty-six years, and communicated the way of life of the blessed to the fathers in the desert. But the Devil wept because of the tables of the life of the blessed, saying, If this get abroad in the world, I shall be mocked, and these will remain without sin and I alone in folly. And after the completion of the thirty-six years, the angels of God came to me as to the blessed.

And all the monks were gathered together and all who heard it, and this testament was read to all of them, and in such life he gave up his soul to God.

XXII. And I, Cryseos, [3997] being one of those in the desert, spread it abroad and gave it to all that were willing to learn it and profit by it. Therefore the angels of God helped to bury the body of Zosimus as a precious gift, and we saw the soul of the blessed one shining seven times brighter than the sun. And straightway upon that place there came up seven palm-trees and overshadowed the cave. There came up also a fountain of water in that place, holy water, and unto this day a healing and salvation to all the sick that come to it. Peace be to all that have heard the memorial of the holy Zosimus; the Lord is the advocate and helper of all to the endless ages of ages. Amen.

Footnotes

[3996] Text corrupt; "bind" is conjectural. [3997] The name is corrupt.


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